
/ 









££ 



f < cF 

£ C Cc 



: _<Cc£ 

_CCL<<& 
J <C>« 

«3tr«rc 

£c~CCC 

Cc ccc 
< (CC 






CxCCC 
c cCCC . 
OcXC c 

Socr • c 



k&i *c 



l C « «C C<i c 

F< cc -c C! c 
< Cc cc «: r . 



Cc '4 



! LIBRARY OF CONGRESS. 






UNITED STATES OF AMERICA. 



• < c c 
Cc c 
C( c 



Sfc-{ 



c 


r ^ S 


r c< < c < 


c 


»* 


<'C_ cc 




:C «r 


cjcic c 


c 


cc 


cc cc 


( 


IP C^ 


crc(< 


C 


« 


cc. CC 




«c ^ 


c c c c 


< 


CX 


cc CA 





C <^L 


< -c c C 


c 


cc 


cc: c< 


C 


C ^t 


<L c c c 


c 




c 'S- c< 


C 


^- ^L 


cc <c c C 


< 


^fc ^ 


c ■■<:. c 


V 


W: 


C <C c C 

c c c < 


c 

c 

c 


^v 


c S=c 
W 



ca< 
«c « < < 
c C c c 

S£ cc c 

<C_ ccc c 

^^ J> < c 
55 c c c 

CC c c A 

r ■&& 

& CC c 

£ CC c 

". c c 



S cc 



I 1L . < c cc < C < 
C ' re C C C 

— <-. t r < ' 



^C c < 

c 



CtcC c 



€ " ccc 



-L f C C <« cc C C 

< C <r cc < c 
•^ << cc CC < C 

r < cr cc: C.c 



£< c c cc < 

CC r f CC CC~ C( 



f/c 



r c" 
c cc 
cc CC 
<c ex < 



<LC C C C 



cCcCCc C 

S S c c c - 

£ C c CCC C C • 

<< r (CC CC C 



cc?c*: 

cccc 

: Cc c - 

CC( c 
COO 

- ■'■>■ coc 
C c cc , 

CC(C 
CC cc. . 
. cccc- 
CCcc 
<r c c c 

• c C c c 
£ -C cc « 

C< CC <3 



Q c C «gRZCC c 

- corrcccc 

cc c 
cCC C 

CXCC o: 

cc c 

CCC C 

: l ££-«£& 

cc <cc ccc 

-CC <ST<C CCC 

<X ccc ccc 

<Jc <rc cc 

CC <roc<ici:c' 



cc cccc 

cc ccc 

cc ccc 

cc ccc 

. cc cc*^ 

CX <3 C «C 

cc c c 



c cc < 

C C c 
c cc c 
e cc c 

C cc c 
C CC ^ 



CC- 
CC 
cc 

CC - 

CC 

CC* 

CCCCC 

cc^ ^ 

ccx.^r 

ccc 

cc e 

ccc 



. cc cc 

cc re , 

cc c < 
cc: c cc 
cc: cc <r~c - 

ct Clcc 
Cc cc « 
cc. cc ^ % 

-CC CCC 

c< ccc <: 

X cc c 
^c ccc c 
£ c cc c c 

C C <3C C C 



<XC CC' 
C c<c cc 

iTcC cc 
_ccc<c cc; 
Icccc cc 
scccc <r 
:<ccc C' 

I-C'CC c 

KCC CC 
.CCCC C. 
^cccc cc 
&<r. cc c 

fcCCC CC 
iXece cc< 
^'<CCC Ci 
^ C CC cc i 
5 CC cc <c ^< 
?cr:.cc:<i^ 

r&KSC CCf. 

jrecer «■ < 
;-'(C cc c 

c <r c 

recce <ccc 

C<<C<C C ■- 

CC CC CC c 

rc-cc cc c ■ 

ccct cc c 
, c CC C 

^.'.CCC. <^ 

- p^CCCCC 

CCCC cc; c C 

CCCC cc: - 

C^cCCx 
3Cc <r: xc 

' 5 c 
- c c 

,Sc c 

= c^5 



«*^c c 
£ c 



L . CCc 
ccc 
c <. or 
C <3 <ST 



<- c ^ccc;c < c 



e c < 
cc cc 

«^C > C 

r CC c <r 



c 

Ccc 

c<? 



-,- cc 
_ Ccc< 

: cc.< 

CC< 
CCCC 

ccc 



C-CX 

c <c 

C" «JC 

c cc 

1' CO « 

r cc: x:< 

: <Xc 

; cc 
cc > 



^ « ccc c : 

-. « ccr.c: c c 

« cere c c c 

,- C' ccc ccc 

, <s (CCC(C 

C CCC(('( 

a cc c 

c: CC C 

CC.CC CCC C 

ca ccc ccc c _ 
cccc; ccc ( c: 

cc cc cc cog; 
cc.ee c ccc 



THE 




tMAMi ■ 









EPWQRTH gATEgHBffi 



OF 



CHRISTIAN DOCTRINE, 



AS TAUGHT IN 



METHODISM. 



By W. W. MARTIN, M. A. 



Nashville, Tenn : 
1893. 



J/ 



Of co*o** M l 
iWA»*i*2!l2£ 



3X ti&sr 



Entered, according to Act of Congress, in the year 1893, by 

W. W. MARTIN, M. A., 
In the office of the Librarian of Congress, at Washington. 



FABLE OF CONTENTS. 



God:, i ; 

L Concern ng His Existence. 

II. Concerning the Proofs of His 

Existence. 
III. Concerning the Names of 
God. 

The Godhead: 

I. Concerning the Unity of God. 
II. Concerning the Trinity. 

Attributes of God: 

I. As Related to Personality. 
II. As Related to Creation. 

III. As Related to Character in 
Man. 

God and the Creation: 

I. Concerning the Creator. 

II. Concerning Creation. 

III. Concerning the Order of 

Creation. 
IV. Concerning the Likeness of 
Man to God. 

God and His Providence: 

I. Concerning the Godhead 

and Providence. 

II. Concerning the Evidence of 

God's Providence. 
Sin: 

I. Corcerning the Angels who 

Sinned. 
TI. Concerning Adam who Sin- 
ned. 

III. Concerning Mankind and 

Sin. 
IV. Concerning the Sinner and 
his Punishment. 

The Saviour : 

I. Concerning the Human Life 
of our Saviour. 

II. Concerning the Person of 

Christ. 

III. Concerning the Two Estates 

of Christ. 
IV. Concerning the Three Offi- 
ces of Christ. 
V. Concerning Forgiveness of 
Sin. 

Salvation: 

I. Concerning Its Source, as 
from God. 



II. Concerning Its Realization 

in Man. 

III. Concerning the Saved in 

Christ and the Law of God. 

IV. Concerning the Saved in 

Christ and the Family of 
God. 
V. Concerning the Experiences 
in the Christian Life. 

The Holy Ghost : 

I. Concerning the Presence of 

the Holy Ghost. 
II. Concerning the Offices of the 
Holy Ghost. 

The Christian Life: 

I. Conforms to the Teaching of 

Scripture. 
II. Conforms to the Example of 
our Lord Jesus Christ. 

III. Conforms to ttie Influences 

of the Holy Ghost. 

The Christian Church: 

I. Concerning Its Names. 

II. Concerning Its Ministry and 

Membership. 
III. Concerning Its Sacraments. 

Death: 

I. Concerning the Article of 

Death. 

II. Concerning Death as the 

End of Probation. 

Intermediate State: 

I. Concerning the Abode of the 
Spirits of the Departed. 

II. Concerning the Old Testa- 

ment Teachings respect- 
ing the Spirits of the De- 
parted. 

III. Concerning the New Testa- 

ment Teachings respect- 
ing the Spirits of the De- 
parted. 

Second Coming of Christ: 

I. Concerning the Time of His 
Coming. 

II. Concerning the Second Man- 

ifestation of Christ. 



TABLE OF CONTENTS. 



Resurrection: 

I. As the Work of Christ. 
II. As the Union of the Spirit 
with a Body. 

Judgment : 

I. Concerning Christ and the 
Judgment. 
Consummation: 

I. Concerning the Eternal 
Kingdom. 

Articles op Religion: 

I. Concerning the Deity— i-iv. 
II. Concerning the Holy Script- 
ures— v, VI. 

III. Concerning Mankind — vn- 

XII. 

IV. Concerning the Church— 

XIII-XV. 

V. Concerning the Sacraments — 

XVI-XIX. 

VI. Concerning Masses — xx. 
VII. Concerning the Marriage of 
Ministers— xxi. 
VIII. Concerning Worship in the 
Churches— xxii. 
IX. ConcerningaChristianMan's 
Obligations— xxm-xxv. 

General Rules: 

I. Concerning Avoidance of 

Evil. 
II. Concerning the Doing of 

Good. 
III. Concerning Attendance 

upon the Means of Grace. 



The Apostles' Creed: 

I. Concerning God the Father 

—I. 
II. Concerning Jesus Christ the 

Saviour— ii-vii. 
III. Concerning Salvation— viii- 

XII. 

TheTenCommandments of Moses: 
I. Concerning Duties toward 
God— i-iv. 
II. Concerning Duties toward 
Our Neighbor— v-xn. 

The Nine Beatitudes op Christ: 
I. Concerning the Three Im- 
poverishments and Bless- 
edness — i-iii. 
II. Concerning Our Three Dual 
Needs and Blessedness. 

(a) Need of Righteousness 

and Mercy — i-v. 

(b) Need of Purity and 

Peace — vi-vii. 

(c) Need of Succor and 

Reward— vm, ix. 

The Lord's Prayer: 
I. The Invocation. 
II. Concerning the Three Pur- 
poses of the Father. 

III. Concerning Our Two Dual 

Needs and the Father. 

(a) The Need of Bread 

and Forgiveness. 

(b) The Need of Guidance 

and Deliverance. 

IV. TheDoxology. 



GOD. 

i. Concerning His Existence. 
Ques. i. Who is God? 

Ans. God is our Creator and the Creator of all the 
world. 

COMMENT. — Our Bible, the Christian Scriptures, declares in 
its opening verse that God created the heavens and the earth. 
These witness to His handiwork. His own creation belongs 
to Him. We therefore are His. God, as Creator, is funda- 
mental in Christian thought. 

TEXTS— Cen. i : 1 ; Deut. iv: 32; Isa. xlv: 12; Amos iv: 13; Mai. ii: 10; 
Eph. iii: 9; Rev. iv: 11. 

Ques. 2. Where is God? 

Ans. God is beheld in all His works. 

COMMENT. — All His works are marvelous. Solomon in all 
his glory was not arrayed in beauty equal to the beauty of 
the lilies of the field. The splendid things of the universe 
have been revealers of God to the best minds of every age. 
But everything created, with or without life, with or without 
beauty, is demonstrated, upon examination, to be marvelous 
by the scientific mind of our own age. Hence the wondrous 
structure of things, when beheld, becomes a source of revela- 
tion of God to the reverent mind. 

'TEXTS.— Job xxxvi: 21; Psa. lxvi:8; Isa. xl: 26; Psa. lxv:5; Psa. cvii: 
24; Psa. xix: 1. 

Ques. 3. How is God known? 

Ans. God is known from all His works, and from 
the Holy Scriptures, and from the Christian Church, 
and from the witness of Himself, which He gives to 
the human spirit. 



b EPWORTH CATECHISM. 

COMMENT. — The universe makes known God in His power 
and in His glory. The seasons — Spring and Summer, Autumn 
and Winter — make God known in His provident care for all 
living things. The Holy Scriptures make God known in His 
unwavering love for all the good, and his abiding anger 
against all the wicked. The Christian Church makes God 
known through its mighty testimony from all its members. 
The spirit of man may make known God; for God has given 
His Holy Spirit to witness to our spirits, if we believe. Hence 
all men are without excuse if they remain ignorant of God. 

TEXTS.— Psa. vii: 3; Eccl. vii: 13; Jer. li: 10; 
John v: 39; Rom. i:2; 2 Tim. iii: 10; 
Eph. v:3; 1 Tim. iii: 15; Rev. xxii: 16; 
Rom. v : 5 ; 1 Tim. i ; 14; 2 Pet. i: 21. 

ii. Concerning the Proofs of His Existence. 

Ques. i. Can God be seen? 

Ans. God as Spiritual cannot be seen with our 
eyes; but His presence is made manifest to us by all 
His mighty works. 

COMMENT.— God is Spirit; we cannot see Him. But we 
know where He is. His presence is in all His works. Study 
of His works ever fails of noblest results if God's presence is 
not beheld. Men of reverent minds have ever walked forth 
in Nature, with open eyes, and one of the oldest of names for 
such reverent souls is " The Seer." The concurrent testi- 
mony of all these great religious teachers is beautifully 
summed up in the words of the Nineteenth Psalm : 

" The heavens declare the glory of God, 
And the firmament showeth forth His handiwork." 

TEXTS.— John i: 18; John xiv: 7; Rom.i:20;l Tim. iii: 16; 1 John iii: 8. 

Ques. 2. Can God be heard? 

Ans. God's voice cannot be heard with our ears; 
but He has given us His word in the Holy Scriptures 
and in our hearts. 



COMMENT. — The Holy Scriptures employ no expression 
more frequently than this one : "And God said." Yet to- 
day God does not speak to us as one person speaks to anoth- 
er. We have, however, His sacred word. All may learn its 
message. There is still another way by which we may hear 
God. It is through the heart. God speaks every day unto our 
hearts. It is because God speaks so clearly and plainly to 
all men, that for all time the most kind admonition is given 
to us in these words : 

"To-day if ye will hear His voice, 
Harden not your hearts." 

TEXTS.— John viii: 47; Deut. xxx: 14; Psa. cxix: 16; Jer. vii: 23. 

Ques. 3. Can God be touched? 

Ans. God's hand cannot be touched by our hand; 
but His love and His kindness and His forgiveness — 
also His displeasure — may be felt in our hearts. 

COMMENT. — The greatest themes for Christian hymns are 
the Love, Kindness and Forgiveness of God. Each awakens 
the deepest and most enduring emotions. The Christian 
faith involves the education of our hearts by God. It is true, 
and beyond controversy that love and kindness and forgive- 
ness appeal to the human heart ; and so God must be felt, in 
order that He may make known to us the depth of His love, 
the wideness of His kindness, and the mystery of his for- 
giveness. Hence it is said by God, concerning His loved 

ones: 

" I will allure her, 
And speak unto her heart." 

TEXTS.— Rom. v : 5; 2 Cor. v: 14; 2 Thess. iii: 5; 
Neh. ix: 17; Psa.lxiii: 3; Psa. ciii: 4; 
Psa. ciii : 3 ; Matt, ix : 2 ; 1 John i : 9 ; 
Deut. vi: 1; Psa. vi: 1 ; Isa. xii: 1. 

ni. Concerning the Names of God. 

Ques. 1. What name is given to the Creator of all 
things? 



8 EPWORTH CATECHISM. 

Ans. The Creator of all things is called God; this 
is the most common name in the Bible. 

COMMENT. — It was God who created the heavens and the 
earth. And we may not forget that the Christian Scriptures, 
both the Old and the New Test suggest creatorship 

in the employment of this word, God. It is a magnificent 
fundamental thought in scripture that God is Creator. The 
name God should never be isolated from the fact of crea- 
tion. The Christian is not left in vague uncertainty as to 
the origin of the world. His God is its author. . 

TEXTS.— Isa. xlv: 18; Jer. xiv: 22; Johnl: 9. 

Ques. 2. What is the name of God peculiar to the 
Old Testament? 

Ans. The name of God, peculiar to the Old Testa- 
ment, is Jehovah ; but in oiy Bible it is translated 
generally by the word, Lord ; and God as Jehovah is 
revealed as the Saviour and guide of His people Israel. 

COMMENT. — God Jehovah constitutes the unique and majes- 
tic beauty of the Hebrew religion. In its unfolding, we 
discern the first greatest and nearest approach of God to 
man. God Jehovah draws near to man with largest helpful- 
ness. He entreats man to forsake his sins, promises him for- 
giveness and mercy. He also removes, through the disasters 
of war, famine, or catastrophe, the enemies of the good. God 
Jehovah is ever the friend of all those who trust in Him, and 
by His power saves them. 

TEXTS— 2 Ch. xxxii: 22; Isa. lviii: 11; Psa. xxxii: 8; Psa. Ixxviii: 52. 

Ques. 3. What is the name of God peculiar to the 
New Testament? 

Ans. The name of God, peculiar to the New Tes- 
tament, is Our Heavenly Father, and all Christians 
are taught when they pray to say : 

"Our Father which art in heaven." 



GOD. 9 

COMMENT. — God, the Heavenly Father, is head of the great 
Christian family ; and we are the sons and daughters of God, if 
we hare received the adoption. It is the Fatherhood of God, 
which emerges ever into clearer light as the Christian relig- 
ion unfolds all its manifold gifts to mankind. The human 
spirit finds rest in God the Father. His children experience 
the boundless love of the Father, and it leads them from vic- 
tory unto victory and crowns them with glory and honor. So 
constant is the Heavenly Father's care and keeping, so man- 
ifest do the proofs of His love become to each of His child- 
ren — especially in Jesus Christ — that we are constrained to 
say : "Nothing shall separate us from His love ;" yea more, 
it seems in the face of this experience only the natural cul- 
mination of Christian definition to say. with the apostle John, 
that "God is love." 

TEXTS,— John xx: 17: Luke xi: 2: Rom. i: 7: 2 Cor. vi: 18: 1 John i: 3. 



THE GODHEAD. 

i. Concerning the Unity of God. 
Ques. i. Ie God one? 

Ans. God is one Lord, to be loved with all our 
heart and with all our soul and with all our might. 

COMMENT.— The Holy Scriptures teach undeniably the unity 
of God. Only one should receive our worship, and He is God. 
Only one may demand our obedience, and He is God. There 
is no distraction presented to the mind of man in the biblical 
doctrine of God. No being is His equal, either in knowledge 
or power. All beings are His creatures. They may contend 
with Him, but their overthrow in the struggle is unavoida- 
ble. He alone rules supreme. 

TEXTS.— Deut. vi: 4,5; Rom. iii : 30; ICor. viii: 6; Gal. iii: 20; James ii:l. 

Ques. 2. Are there other gods? 

Ans. God is the first and the last; besides Him 
there is no God. 

COMMENT. — God is indeed alone, having no one like Himself, 
having no equal. He is the Ancient One ; He was the First, 
He is the Last. Many have been the so-called gods. They 
have passed away, or are passing away. Many peoples who 
have worshiped the so-called gods have perished from off 
the earth, and with these peoples have perished their gods. 
The biblical teachings concerning the oneness of God are 
becoming more and more the faith of men. Idolatry is van- 
ishing from the earth, and the worship of the one true God 
is rapidly extending and becoming firmly established among 
mankind. 

TEXTS.— I«a. xliv: 6; Rev. xxii: 13; Deut. xxxix: 40; Isa. xliv: 8; 1 Cor. 

viii : 4. 

Ques. 3. What is it to know God? 



THE GODHEAD. 11 

Ans. It is life eternal to know Him, the only true 
God. 

COMMENT. — Apart from the knowledge of God, there can be 
no eternal life. Acquaintance with Him is impartation 
of eternal life. We may know Him. Helps to such knowl- 
edge abound. He has not concealed Himself in darkness. 
He is light. And all that cometh to the light cometh to Him. 
To be in His light is to partake of eternal life. 

TEXTS.— Psa. xxx: 5; John xxvii: 3; 1 John iv: 8; 
John xvii: 3; Rom. vi: 23; 1 John v: 13. 

ii. Concerning the Trinity. 

Ques. i. Is God three persons? 

Ans. Our Christian faith accepts God the three 
persons — God the Father, and God the Son, and God 
the Holy Ghost. 

COMMENT.— The mystery of the Trinity is central in the 
Christian faith. It is inexplainable. Yet it is full of com- 
forting thought for the believer. Communion with the Fa- 
ther and the Son and the Holy Ghost is the privilege of the 
Christian. The mind must ever be perplexed by that insolva- 
ble mystery ; but the heart finds rest and peace in believing. 
The Christian religion is inseparably united to the doctrine 
of the Trinity. Each divine person is object of love and wor- 
ship. Yet, for the Christian, God is one. This unity, involv- 
ing the necessity of the Trinity, is a great mystery. 

TEXTS —Rom. i: 7; Jas. iii: 9; 2 Pet. i: 17; 2 John i: 3; 

Phil. iii:20; Heb. xiii:8; James i:l; 1 John iv: 2; 
John xv : 26; Acts xiii: 2; 1 Cor. ii: 10. 

Ques. 2. In what name are Christians baptized? 

Ans. Christians are baptized in the One Name of 
the Father and of the Son and of the Holy Ghost. 

COMMENT — The sacrament of Christian baptism is per- 
formed in the One Name, which involves the three persons of 



12 EPWORTH CATECHISM. 

the Holy Trinity. It is thus that the peculiar and unique 
doctrine of the Trinity is kept ever fresh in the minds of all 
believers. r - 

TEXT —Matt, xxvin : 19. 

Ques. 3. Is God the three persons taught in both 
the Old and New Testaments? 

Ans. God the three persons is foreshadowed in the 
Old Testament, and is fully and clearly taught in the 
New Testament. 

COMMENT. — The Messianic portions in the Old Testament 
are clear in a delineation of a person who should come, being 
God in nature and the Saviour of mankind in His work. It 
is also certain that the great and noble benediction, pro- 
nounced by Aaron and the priesthood upon the people of Is- 
rael, foreshadowed the three distinctive relations to man of 
God the three persons. This benediction is : 
" The Lord bless thee 

And keep thee. 

The Lord make His face shine upon thee : 

And be gracious unto them. 

The Lord lift up His countenance upon thee 

And give thee peace." 

Blessing and Keeping, Showing grace and Giving peace, 
which functions are divine operations in the Old Testament, 
are three peculiar divine activities, and, although each divine 
person partakes in them all, yet some one of these activities 
is pre-eminently characteristic of each person in the Trinity. 
The New Testament is to the Christian, however, the revealer 
and interpreter of the Holy Trinity. 

TEXTS— Psa. ii: 7; Psa. lxxxiii: 26; Isa.ix:6; Mic.ii:7; Joel,ii:28; 

Matt, v: 16; John iv: 23; Rom.i: 3; 1 John i: 3; Acts i; 8: Eph« 
i: 13. 



ATTRIBUTES OF GOD. 
i. As Related to Personality. 

Ques. i. What attributes belong only to God as 
person? 

Ans. God as person is Spirit, infinite and eternal; 
all-sufficient and unchangeable and perfect. 

COMMENT. — God as person is Father and Son and Holy 
Ghost. Unto God belong some peculiar attributes, related to 
personality, which are unshared by any other person. These 
are His person as infinite and eternal, all sufficient and un- 
changeable and perfect. 

TEXTS.— John iv: 24; Psa. cxlvii: 5; Deut. xxxiii: 27; 2 Cor. xii: 9; 
Mai. iii: 6; Matt, v: 48. 

Ques. 2. What do we mean by saying, God is 
Spirit? 

Ans. The Spirit cannot be seen with our eyes, nor 
heard with our ears, nor touched with our hand. 
Hence we mean that God as Spirit is invisible to our 
eyes and inaudible to our ears and intangible to our 
hand. 

COMMENT. — God is Spirit, and "they that worship Him must 
worship Him in spirit." There is no place to which we must 
go in order to find God. Where we are, there is our own 
spirit, and it is through our own spirit that we must find 
God. We apprehend God with our thoughts and our feel- 
ings ; not with our eyes and our hands. And it is as vain a 
hope to see God with our eyes and to feel God with our 
hands, as it is vain to hope to see our own thoughts and to 
touch our own feelings. 

TEXTS— John i: 18; 1 Tim. vi: 16. 



14 EPWORTH CATECHISM. 

Ques. 3. What do we mean by saying, G)d is in- 
finite and eternal? 

Ans. We mean that God as infinite cannot ever be 
fully known by us, for we know only in part, because 
we are finite; and that God as eternal is without be- 
ginning and without end, for God h is ever lived and 
He alone is eternal. 

COMMENT. — Man is limited in all his faculties and abilities. 
Therefore there are limitations upon his thoughts and his 
works. Not so with God. His thoughts are past finding out 
and all His works are wonderful. God only is unlimited ; 
He only is infinite. Man is mortal ; his life had beginning 
And must also come to an end. Death awaits every man. 
God alone has ever lived and life is in Him ; He alone is 
eternal. 

TEXTS— Isa. lv: 9; xl: 28: Rom. xi: 33; 1 Cor. ii: 16; 

Isa. xlviii: 12; Gen. xxi: 33; Psa. xc: 2; [sa. xl: 28. 

Ques. 4. What do we mean by'saying, God is all- 
sufficient and unchangeable and perfect? 

Ans. We mean that God as all-sufficient is above 
need; He hath all things in Himself. God as un- 
changeable is ever true to himself ; He is the same 
yesterday and to-day and forever. God as perfect 
has no defect; He is All in All. 

COMMENT. — Need, change, defect are common marks of 
mankind. There should be one who may give, yet suffer no 
lack ; who may be learned without fear of his changing ; who 
is without blemish, possessor of all the true, the good and the 
beautiful. Such an one exists and He is God. 

TEXTS .— I'sa. ): 12; Kph. i: 14; iv: 6; 

Mai. iii: 6; Heb. i: 10-12; xiii: 8; 
1 Sam. xxii : 31 ; Matt, v : 4S. 



ATTRIBUTES OF GOD. 15 

ii. As Related to Creation. 

Ques. i. What attributes belong to God as Crea- 
tor? 

Ans. God as Creator is free, omnipotent and omni- 
present and omniscient ; also wise and good. !** 

COMMENT. — Creation is a mirror, reflecting God in some of 
His attributes. Hence the need of serious study of these 
works of the Creator. Reverent walks through the paths of 
the universe bring the reflective mind to adore the Creator 
in those attributes connected with creation. Hence science 
is a great revealer of that divine fullness which pervades the 
things which were made. 

TEXTS.— Psa. viii: 3; xix: 1; xcii: 5; civ: 24; cxi: 2. 

Ques. 2. What is meant by saying God is free? 

Ans. God is free, because there never was and 
never can be necessity upon God ; for He made all 
things after the counsel of His own will and, accord- 
ing to the counsel of His own good will, sustains them. 

COMMENT. — The character of God is voucher for the worth- 
iness of His work. He was free in His doings. The motives 
of His works are to be found in Himself. We may rest, 
therefore, assured that all things were established in benefi- 
cence ; and that good will is at the basis of the reason for 
their continuance. The unhindered freedom of God is the 
mightiest, assurance to the human mind of the permanence 
of physical and moral and spiritual laws. 

TEXTS —Gal. i : 4 ; Eph. i : 5 ; i : 2. 

Ques. ,3. What is meant by, saying, God is omnipo- 
tent and omnipresent and omniscient? , 

-Ans. God as omnipotent has no equal in power 
and there is no work which he cannot do ; all power 
is His. God as omnipresent is in every place ; there 



16 EPWORTH CATECHISM. 

is no hiding from Him. God as omniscient knows 
all His works and our own ; yea, even the thoughts 
and desires of our hearts. 

COMMENT.— These attributes point to the most stupendous 
possessions of God. All power is His. The greatest display 
of His power is seen in the multitude of the heavenly bodies 
and in their movement through the vast spaces of the sky. 
Where His power is in exercise, there God is. No place 
is without His presence, because no place is void of His 
power. There is no ignorance in God, because He knows all 
things. It is folly to resist God, for His power is almighty ; 
it is folly to hide from God, for His presence is everywhere ; 
it is folly to conceal aught from God, for His knowledge al- 
lows nothing to escape Him. 

TEXTS.— Jer. xxxii: 17; Psa. cxv: 3; Matt, xix: 26; 

Jer. xxiii: 24; Psa, cxxxix: 7-12; Matt, xviii: 20; 
Psa. cxlvii: 5; Prov. xv: 3, 11; Heb. iv: 13. 

Ques. 4. What is meant by saying, God is wise 
and good? 

Ans. God as wise made all His works wonderful 
in plan and purpose ; and a right study of them will 
show His marvelous wisdom. God as good made 
and intended all things to declare to all intelligent 
beings His own good will toward us all. 

COMMENT. — All created things, when their structure and 
relations are knbwn, make us acquainted with the wisdom of 
God. There is no happy chance ordering the universe. A 
wise mind is at the basis of all. God hath founded all things 
in wisdom. To know things rightly, is to enter into the wis- 
dom of God. Purpose is never absent from the work of God 
and from His doing. Benevolent ends also are reached 
through the myriad processes and movements within crea- 
tion. Herein do we find constant and perpetual reminders 
of the goodness of God. 

TEXTS— ^ob xii: 12, 13; Psa. civ: 24; 1 Cor. i: 24; 
Psa. xxxiii: 5; Gen. i: 31; Rom. ii: 24. 



ATTRIBUTES OP GOD. 17 

in. As Related to Character in Man. 

Ques. i. What attributes connect God closest 
with character in man? 

Ans. The attributes of Righteousness, Holiness 
and Love connect God closest with our character. 

COMMENT. — Character in man is the perfect moulding of 
his mind and spirit by obedience and love unto God. In 
Himself God possesses character, and His acts simply reveal 
His fullness and completeness. Man, through his acts, attains 
unto character ; but these acts must be in harmony with the 
will of God, or else they reveal the destruction of character. 
God in character is righteous and holy and abounds in love ; 
and God entreats and commands man to be like Him. 

TEXTS.— Deut. xxxii: 3, 4; Jer. xxiii: 6; Psa. lxxxix: 14; 
Isa. vi: 3; Ex. xv: 11; 1 Pet. i: 16. 

Ques. 2. What does God as righteous demand of us? 

Ans. God as righteous does all His acts in perfect 
harmony, makes them complete in fairness toward all ; 
and He knows that the well-being of all men depends 
upon a similar course of action ; hence He as right- 
eous demands us to keep His law. 

COMMENT.— Our own righteousness is simply attained by 
an obedience to a law of our own making. It is worthless. 
The righteousness of God is attained by an obedience to 
His law. It is radiant with beauty. God cannot approve 
any righteousness except His own. Hence he has revealed 
His law, and, in His office as our Judge, He must demand to 
it obedience. 

TEXTS-— Deut. xxxii: 45-47; Prov. vii: 1-3; Matt, v: 17; Rom. x: 4. 

'Ques. 3. What does God as Holy demand of us? 

Ans. God as holy abhors all who sin against His 
law, and he employs all His power to destroy sin ; 



18 EPWOKTH CATECHISM. 

hence He as holy demands us to be holy, and unite 
with Him in the destruction of sin. 

COMMENT. — The holiness of God is guarantee for the array 
of all the divine power to overthrow sin. God as holy is 
pre-eminently active ; God as holy is working to restore to 
integrity His sinful subjects, to establish again among men 
the kingdom of heaven. We are holy, not simply as we are 
without sin, but as we are the inveterate enemies of sin. 
Ceaseless attack upon sin is surest evidence of- sin departing 
from us, of sin losing its reign in our hearts. 

TEXTS.— Lev. xx: 7; Deut. vii: 6; 1 Cor. iii: 17; 1 Pet. ii: 9; 
Rom. vi: 12; xii: 1; 1 Cor. vi: 16, 17. 

Ques. 4. What does God as love demand of us? 

Ans. God as love has deepest concern for the good 
of all men, of every sinful man. Our separation 
from Him through sin does not stop His heart yearn- 
ings for us. Hence He as love demands us to re- 
ceive His gifts. 

COMMENT.— The love of God is " wider than the wideness 
of the sea." We may not escape it. God in His love comes 
near to each one of us. None are exempt from the pleadings of 
His love. The mightiest expression of His love is the gift of 
His only begotten Son, Jesus Christ, our Lord. " Herein is 
love ; not that we loved God, but that He loved us, and sent 
His Son to be the propitiation for our sins." 

TEXTS.— John xv : 9; iv: 1; iv: 10; Jer. xxxi: 3; 
Matt, xxi: 22; John xx: 22; 2 Cor. ix: 15. 



GOD AND CREATION. 

i. Concerning the Creator. 
Ques. i. Who is the Creator, according to the Holy 
Scriptures? 

Ans. The Creator is God, who made all things. 
He is sometimes called Jehovah in the Old Testa- 
ment, and in the New He is named the Word, or 
Jesus Christ. 

COMMENT.— Creatorship belongs to God. Such is the doc- 
trine of scripture. And it is undoubtedly most significant 
that a few times God, the Creator, is called Jehovah in the Old 
Testament, and in the New He is named the Word, or Jesus 
Christ. 

TEXTS —Gen. ii: 4: Isa. xlv: IS: Xeh. ix: 6; 
John i : 3 ; Heb. i : 2 ; CoL i : 16, 17. 

Ques. 2. What is the most common meaning of 
God as Jehovah, in the Old Testament? 

Ans. God as Jehovah is in the Old Testament the 
Saviour of His people, Israel. 

COMMENT.— The special revelation of the Old Testament 
is God Jehovah. Ever is He appearing to lead His people 
out of dangers, or into blessings. He is their Shield and 
their Hiding Place. He is their Shepherd. Yea, He takes 
them by the hand as a Friend, and with His own right hand 
crushes their enemies. The revelation of Jehovah is the 
revelation of God in saving mercies unto Israel. 

TEXTS-— 2 Kings xiii; 5; Isa. xlix: 26; lx: 16. 

Ques. 3. What is the most common meaning of God 
a.s the Word, or Jesus Christ, in the New Testament? 

Ans. God as the Word, or as Jesus Christ, is in 
the New Testament the Saviour of the World. 



20 EPWORTH CATECHISM. 

COMMENT. — The doctrine of the incarnation and all, that 
it involves, is interpreted by the Word which was made flesh, 
even Jesus Christ, the Son of God. Jesus Christ is the Good 
Shepherd. He is the Life and the Light of the world. In 
Him alone is salvation. He is our peace with God. The rev- 
elation of Jesus Christ is the revelation of God in saving mer- 
cies unto all mankind. 

TEXTS— John i: 1; iv:42; Titus i: 4; 2 Pet. i: 11. 

Ques. 4. What teaching may be learned because 
God the Creator is called in scripture both Jehovah 
and the Word, or Jesus Christ? 

Ans. We may learn that God who created all 
things and is Jehovah and the Word has revealed 
himself in His creation, in order that man who 
sinned against Him may be saved from the penalty 
of disobedience. 

COMMENT. — God as Saviour is, in a grand and noble sense, 
God acting as the preserver of His creation. He who holds 
up the heavens, lest they fall, and returns the seasons at 
their time, and pours down the rain and sunshine, in order 
that our physical wants may not be unsupplied, and in order 
that the universe may not suffer catastrophe, must give heed, 
according to His good will, lest man in his spiritual nature 
be left to destruction. The saving mercies of Jehovah and 
the unbounded grace in Jesus Christ are only so many of 
the saving activities which God the Creator puts forth in 
order to pieserve His creation. 

TEXTS. — Psa. xx: 6; Isa. xxxiii: 22; Jer. xxx: 11; Hosea i: 7; 
John iii: 17; Rom. x: 13; 1 Tim. i: 15; 2 Tim. ii: 10. 

11. Concerning the Creation. 

Ques. 1. What did God create? 

Ans. God created the spiritual world and the ma- 
terial world and man. 



GOD AND CREATION. 21 

COMMENT. — God first created a spiritual world. This crea- 
tion was likest himself in mode of existence, but it was sub- 
ject to Him : and. being under direction of God. the spirit- 
ual world was under limitations. The material world was 
next created. It is unlikest God. Force, impulse and in- 
stinct — not mind, emotion and soul— rule in this creation. 
Man. the final creation of God, partakes of the necessities of 
the material creation and the superb endowments of the 
spiritual creation. The living man is body and spirit. 

TEXTS— Heb. ii: 7; Jonah i: 9: Gen. ii: 7. 

Ques. 2. What is the spiritual world? 

Ans. It is all the angels. These have no material 
bodies and are invisible. 

COMMENT. — The angel-world is a fact taught by the script- 
ures. Some angels were disobedient, and these were cast 
forth from the presence of God because of their wickedness. 
All other angels are before God. the ministers of His com- 
mands and the beholders of His ineffable glory. 

TEXTS —Lute iv: 10: Heb. xii: 22; 1 Pet. i: 12. 

Ques. 3. What is the material world? 

Ans. It is the heavens, and the earth, and the 
seas, and all living things which are visible, except 
man. 

COMMENT. — The visible world heralds the magnificence of 
its Creator, '•Day unto day it utters speech, and night unto 
night it declareth knowledge." "For the invisible things of 
Him since the creation of the world are clearly seen, being 
understood by the things that are made.'" 

TEXTS —Gen. i: 1-25: Psa. viii: 3; cii: 25. 

Ques. 4. What is man? 

Ans. Man has body like the earth of which he 
was made : man also has spirit, which likens him to 
God and the angels. 



I 



22 EPWORTH CATECHISM. 

COMMENT. — Man is inhabitant of both spheres; he is mem- 
ber of the material world and he is member of the spiritual 
world. God and angels hold him in full survey. God de- 
lights in him, not as the carnal, but as the spiritual life dom- 
inates in him. Angels of God are the messengers of God, 
unseen by man, who enable man to triumph over the body 
and to live in the spirit. 

TEXTS— Gen. ii: 7; Matt, x: 28; ] Cor. vi: 20. 

in. Concerning the Order of Creation. 

Ques. i. What is the teaching of scripture con- 
cerning the order in which all things were created? 

Ans. Scripture teaches that the angels were first 
created ; then the heavens and earth and all therein 
except man ; and last of all, man was created. 

COMMENT. — Angels existed before man was; yea, before 
the world was. Scripture does not give an account of the 
creation of the angels ; but it gives detailed account of the 
creation of the world and of man. The ministry of the 
angels, not their origin, is subject for scripture revelation. 

TEXTS -Gen. i; ii : 4-7. 

Ques. 2. What is the scriptural order for the crea- 
tion of the heavens and the earth and all therein 
except man? 

Ans. Light was first created ; then followed the 
creation of the firmament; of the earth and vegeta- 
ble life that grows thereon; of the sun, moon and 
stars ; of the animal life which is in the sky, and in 
the sea, and on the earth. 

COMMENT. — God, by creation, introduced into darkness 
light ; into space, unoccupied with bodies, the sun, planets 
and stars; upon our planet, vegetation, to whose growth the 
stars contribute by their motions and light ; upon and around 



GOD AND CREATION. 23 

our earth all animal life. Science traces essentially the same 
order in the evolution of the universe. The creation rec- 
ord in Genesis is sublime because of its simple statement of 
God's most mighty works in creation. 
TEXTS —Gen. i; Psa. civ. 

Ques. 3. What is said in Genesis concerning the 
creation of man? 

Ans. These are the words used in Genesis concern- 
ing the creation of man : "And God said, Let us make 
man in our own image, after our own likeness." 

COMMENT. — Of all connected with the material world, 
only man has the image of God, is created after the likeness 
of God. Image of God, likeness to God, can be found only 
in man. The living man is the only object, visible to himself 
in all the universe, that can present any likeness to God. 

TEXT -Gen. 1:26. 

iv. Concerning the Likeness of Man to God. 
Ques. 1. In whose image was man made? 

Ans. "God made man in His own image and in 
His own likeness." 

COMMENT.— The dignity of man is found in the likeness 
which he has to His Maker. All the marvelous achieve- 
ments of the human race bear witness to the unique powers 
with which man is endowed. Man is conscious that the 
earth does not contain aught like himself. He lifts his 
thoughts in contemplation to the heavens, and believes that 
the unseen personal powers — God and the angels — are those 
with whom he may, by his own peculiar gifts, have commun- 
ion. 

TEXTS— Gen. v: 3; ix:6. 

Ques. 2. In what does this image of God consist? 



24 EPWORTH CATECHISM. 

Ans. This image of God is found in the spirit of 
man, and consists in powers to think and do; to 
form laws and rule ; to be good and love the good. 

COMMENT. — A thought-life, involving makership, is native to 
man. The extent of this capacity — to think and do — may be 
surmised by calling in review man's works in literature and 
art, in industries and edifices, in philosophy and histories, and 
eloquence. A thought-life, involving rulership, is a native 
capacity of man. The fullest presentation of the achieve- 
ments of man in obedience to this capacity is made in the 
laws and governments which have been the conservators of 
man's social life. A thought-life, involving ethical and re- 
ligious duties and customs, has ever operated in man. Hence 
the altars, temples and churches where men have gathered 
to worship God; hence the prayers of man, and all the vast 
religious inspiration contained in the records of all nations. 

TEXTS,— Job xxxvi: 14; Matt, xxy: 40; 
Esther i: 19; Heb. xiii: 17; 
Titus ii : 7 ; 1 John iv : 20. 

Ques. 3. What has man lost by sin? 

Ans. Man has lost by sin his power to do and 
think the good alone. 

COMMENT. — Sin made shipwreck of goodness in man. 
Man unaided is powerless to be good. The overthrow of 
goodness in man was the greatest catastrophe which ever 
occurred upon our earth. The greatest victory that may 
ever be gained upon our earth is the re-establishment of 
goodness in man. To this end God and men and angels are 
workers together, and at last victory will be won and believ- 
ers will be free from sin and all its ruinous consequences. 

TEXTS. T-Psa. liii: 3; Gen. vi: :.; Mark vii: 21. 



GOD AND HIS PROVIDENCE. 

i. Concerning the Godhead and Providence. 

Ques. i. How is God and His providence set forth 
in scripture? 

Ans. God is set forth as having providence over 
all His creation ; also God the Father and God the 
Son and God the Holy Ghost — each divine person — 
is set forth as having providence within creation. 

COMMENT. — It is the providence of God that kindles in the 
mind of the writers of scripture the thoughts and emotions 
which illumine many of their sublimest passages. God is 
not disinterested in His universe. He delights in its on- 
going ; and He sees all its beautiful harmonies and all the 
disturbances which may be found therein. He provides, aim- 
ing to preserve all that is right and to remove all that is wrong 
within His creation. Furthermore, the three divine per- 
sons of the Trinity have each a sphere of work in providence 
within creation ; and the scripture, especially the New Tes- 
tament, unfolds with sufficient clearness this peculiar and 
special providence of the three persons in the Godhead. 

TEXTS.— Psa. civ: 24-30; Matt, vi: 26; 1 Tim. ii: 6; John xvi: 13. 

Ques. 2. How is God presented in His providence 
over all creation? 

Ans. The Scriptures present God as caring for all 
His creation ; and His goodness is most remarkably 
displayed in His regard for each created thing. His 
care is His providence. 

COMMENT. — God, as revealed in scripture, is ever near His 
works. There is no neglect with God. All things share His 
care according to need. The marvelousness of His care 



26 EPWORTH CATECHISM. 

becomes more conspicuous as we proceed, to the higher 
orders of created things. So complex are the wants of His 
creatures that a mere enumeration of them sufficeth to show 
the manifold goodness of God in providing for all of them. 
Around this thought circles many of the most cherished pas- 
sages of God's holy word. 

TEXTS.— Psa. civ: 28; Hosea ii: 8; Psa. Ixxxiv: 11. 

Ques. 3. How is God the Father presented in His 
providence within creation? 

Ans. The Scriptures present the Heavenly Father 
as He who gives supplies for all the needs of His 
creatures — even including the needs of sinful and re- 
penting men. His gifts are His providence. 

COMMENT. — The changes in every day life, leading to the 
misfortunes of men, bring often direst need. Bread is often 
taken from the hand of the hungry by powers in civil life 
wholly beyond the control of the individual. These dis- 
tresses have led to riot and bloodshed at times among the 
poor. Equally certain also is it that bread is given to the 
needy in ways unlooked for and unexpected. This is due to 
the unseen work of God. Here is the realm for the daily 
special providence of the Father. Here is the ground for 
the prayer : 

"Give us this day our daily bread." 

There are other occasions in our lives where God the 
Father gives special aid to us. Each follower of God expe- 
riences them in his Christian life, and knows they are from 
the Father. 

TEXTS.— Matt, vi: 26, 32; vi: 14; x:29. 

Ques. 4. How is God the Son presented in His 
providence within creation? 

Ans. The Scriptures present Jesus Christ, the Son 
of God, as He who by His life and death wrought out 



GOD AND HIS PROVIDENCE. 27 

salvation for man. His deliverances of men from 
sin are His providences. 

COMMENT.— The death of Christ our Lord was the last step 
in that series of special providences which is involved in 
the incarnation of the Son of God. The records of the four 
gospels detail the acts of our Saviour, all special providences 
to bring life to His followers. 

TEXTS— John vi: 51; 1 Cor. xv: 3; John x: 11. 

Ques. 5. How is God the Holy Ghost presented 
in His providence within creation? 

Ans. The Scriptures present the Holy Ghost as 
our Comforter and our Guide into all truth. His di- 
rection is His providence. 

COMMENT. — Guidance in the spirit-life is our greatest need. 
Bewilderment in the midst of duties to God and man is a 
most common state for all men. Providence is given to 
meet this need ; and God, the Holy Spirit, is our guide. Thus, 
by the special providence of God, we have through the per- 
sons of the Trinity every needed help to bear the burdens 
and toils and joys of life, and all the needed direction to en- 
able us to walk the paths that lead to life eternal and to 
communion with God. 

TEXTS.— John xiv: 26; xvi: 14; 1 Cor. xii: 3; 1 John ii: 20. 

11. Concerning- the Evidence of God's Providence. 

Ques. 1. How is God's providence made known 
in the material world? 

Ans. It is made known through the preservation 
and the government of all material things by the 
word of His power ; and the laws of nature, employed 
in this preservation and government, simply manifest 
the methods of His power. 



28 EPWOETH CATECHISM. 

COMMENT. — The material world is preserved, although 
change marks all within its bounds. The material world is 
governed, although disasters take place within its domains. 
Science demonstrates our right to confidence in the things 
around us because law exists. But law is not power ; and 
the material world is moved in all its parts by power. Law 
is simply the formulation of the modes in which power acts. 
God is the source of power ; and the power, which orders the 
material world, is due to the providence of God. 

TEXTS— Job ix: 8; Isa. 1:3; Joel ii: 30; Matt, x: 30. 

Ques. 2. How is God's providence made known in 
the world of life? 

Ans. In the animal and the vegetable world, all 
members thereof make known the providence of God 
in partaking of those provisions in nature which 
supply to each sustenance for life. 

COMMENT. — The support of life is secured by the products of 
change and growth in nature. Powers that make chemical 
changes, powers that impel growth, must continue in opera- 
tion, else all life withers and fades and perishes. These pow- 
ers are of God, and their continued working manifests the 
providence of God to all living things. 

TEXTS.— Job v: 10; Psa. cxlv: 15; Matt v: 45. 

Ques. 3. How is God's providence made known in 
connection with man? 

Ans. Man, as member of the animal kingdom, 
shares with all its other members in the general 
providence of God; man, as spirit and good, shares 
in all that general providence which God exercises 
over the spirit world; man, as sinful, is object of all 
that special providence of God which cooperates in 
securing his redemption. 



GOD AND HIS PROVIDENCE. 29 

COMMENT.— Man is especially the child of providence. 
And the gracious care of God nowhere shines with greater 
distinctness and splendor than in the plan of God to re- 
deem man from the power of sin. In this sphere is to be 
found all the glory of the redemptive Trinity. Special prov- 
idence is the revelation of God the Father and God the Son 
and God the Holy Ghost ; and acts of special providence are 
the workings of the Godhead in order to bring man unto sal- 
vation. 

TEXTS.— Gen. iii: 15; Psa. lxxix: 11; Jer. xxxi: 9; 
Isa. xliii: 1; Hosea xiii: li; Gal. iii: 13. 



SIN. 

i. Concerning the Angels who Sinned. 

Ques. i. What is the teaching of the Scriptures 
concerning the angels who sinned? 

Ans. This teaching is that some angels have 
sinned and fallen from their first estate ; and these 
angels are Satan and his followers. 

COMMENT. — The doctrine of sin among the angels is un- 
mistakably taught in scripture. The leader is Satan. Men- 
tion is made of him in the Old Testament. It is in the New 
Testament only that any considerable knowledge is given 
concerning the devil and the angels who follow him. These 
have no place in the presence of God. 

TEXTS.— Luke x: 18; Jude6; Rev. xii: 9. 

Ques. 2. What was the sin of the fallen angels? 

Ans. The sin of these angels was rebellion against 
God. 

COMMENT. — Angels are most wonderfully endowed with 
power. They perform mightiest achievements for God.- The 
destroying angel removes in a night all the first born of 
Egypt. It seems that the insolence of power possessed some 
of the angels ; and this pride led them to rebellion against 
God. But the misuse of power conferred was precursor of 
overthrow, even to the angels. 

TEXTS— He v. xii: 7; Jude 6. 

Ques. 3. What has since been the sinful conduct 
of Satan and the angels who follow him? 

Ans. They have ever since been influencing man 
to disobedience unto God, and rebellion against Him. 



SIN. 31 

COMMENT.— The activity of the fallen angels in misleading 
mankind is a common theme in scripture. Man has become 
sinful, not alone because his own sinful desires prompted 
him to evil, but because he has ever been urged on to sin 
by his arch-enemies, Satan and all his hosts. Man is battle- 
ground whereon the angels of God and the angels following 
Satan are contending. The final victory is with God. 

TEXTS.— Rev. xii: 9; Luke viii: 12; John viii: 44; 2 Cor. iv: 4. 

Ques. 4. What is the punishment scripture awards 
to their deeds? 

Ans. Scripture saith that Satan and his angels, 
who were banished from the presence of God, shall be 
bound ; then they will be unable to work mischief 
and sin. 

COMMENT. — Scripture reveals no hope for the rebellious 
angels. They are let, unhindered, to work at their fell pur- 
pose for a time ; but the saving economy of God ever baffles 
them and brings relief to man from their wicked designs. 
At last these angels shall be bound ; thenceforth they will 
be powerless even to influence man, and shall be with- 
out a field for wicked action, though consumed with desire 
to work evil. 

TEXTS —Jude 6; 2 Pet. ii: 4; Matt, xxv: 41. 

11. Concerning Adam who Sinned. 

Ques. 1. What is the teaching of scripture con- 
cerning Adam who sinned? 

Ans. This teaching is that Adam, the first man, 
•sinned against God, and that this sin produced ban- 
ishment from the presence of God and so spiritual 
death. 

COMMENT. — Spiritual death is the great element in the 
Immediate effects of sin upon the human race. Sin was 



32 EPWORTH CATECHISM. 

visited with penalty as well among men as among angels. 
It is highly probable that the death which came to man 
because of sin is banishment from the presence of God. 
Man as a physical structure must have come to decay and to 
death. 

TEXTS.— Gen. iii: 17-19; Hosea vi: 7; Bora, viii: 6; 1 Cor. xv: 22. 

Ques. 2. What was the sin of Adam? 

Ans. The sin of Adam, being prompted by Satan, 
was disobedience unto the command of God. 

COMMENT. — Adam was tempted ; Satan came to him and 
proffered advancement, if he transgressed the command- 
ment of God. Man, being tempted, fell into disobedience ; 
hence came all his woes. Sin entered among the angels 
through corruption of angelic nature ; sin entered among 
men through deception, practiced on man by Satan. Promise, 
therefore, is given to man by Jehovah God. Deception 
works everywhere evil to the deceiver; but the deceived, 
though a sufferer of harm, has promise of recovery, if that 
which was lost is sought with the whole heart. 

TEXTS— Gen. iii: 17-19; Rom. v: 19; Uohniii:4. 

Ques. 3. What promise was given to Adam after 
his sin? 

Ans. Because Adam was tempted to sin by Satan, 
God gave him promise that one should be born, who 
would conquer Satan and bring life unto every man 
who believeth in God. 

COMMENT. — Adam was given promise, which, if he believed, 
would restore him to life and to the presence of God. The 
disobedience of Adam did not entail, except apart from 
Christ, irremediable consequences to him. It involved ban- 
ishment ; this was the necessary reward of sin. But belief 
in the promise would secure return to the presence of God and 
eternal life. 
TEXT.— Gen. iii: 9-24. 



sin. 33 

in. Concerning Mankind and Sin. • 

Ques. i. How do the Scriptures associate Adam 
and mankind together through sin? 

Ans. Adam through sin became spiritually dead 
and this death passed upon all men. 

COMMENT.— An inability to obey God became the posses- 
sion of the whole race in consequence of the sin of Adam. 
Therefore by nature man is unable to obey God and so 
cannot stand in His presence. Such is the fearful conse- 
quence of the sin of Adam to all his race. Yet by grace 
man may choose to obey God ; and help, enabling obedience, 
will be given by God. Such are the blessed benefits through 
the mediation of Christ. 

TEXTS —Rom. v : 12; viii: 6; 1 Cor. xv: 27. 

Ques. 2. How is each man related to sin? 

Ans. Each man transgresses and commits acts 
of disobedience to God ; and these sinful acts, for 
which he must give an account to God, keep him 
from the favor and presence of God. 

COMMENT. — The acts of man are products of all the in- 
fluences — those coming from the past and those belonging to 
the present — which operate upon him. If man had no choice 
in determining the influences which he will let operate upon 
him, and no help beyond himself in selecting them, man 
would be irrevocably enslaved to sin. The sin of Adam then 
would have determined his whole career ; and man must ever 
have been banished from the presence of God. 

TEXTS —Psa. xxv: 7; Isa. iii: 9; Rom. vi: 12. 

Ques. 3. What is the hope extended to each man 
in sin? 

Ans. God extends to each man in sin the hope of 
the Saviour, who will take away sin from all who be- 

(3) 



34 EPWORTH (5ATECHISM. 

lieve in Him and will restore His believers unto 
eternal life. 

COMMENT. — Human sin would induce into human history- 
inscrutable darkness, unless the hope of the Saviour had in- 
troduced light. Man is now without excuse if he lets sin 
have dominion over him. God, in*His abounding mercy and 
grace, provided a way of escape from sin to every man. Life 
eternal is proffered each one of us in Jesus Christ, our Lord. 

TEXTS— Matt, i: 21; 1 Tim. i: 15; iv: 10. 

iv. Concerning the Sinner and His Reward. 
Ques. i. Who have sinned? 

Ans. "We all have sinned and come short of the 
glory of God." "There is no one of us good ; no, not 
one." 

COMMENT. — All men are included under sin. Sin hath 
dominion over us all. Human might, at times, arrays itself 
with all its united forces to cast out sin ; but the might of man 
suffers defeat and exclaims: "Who will deliver us from the 
body of this death?" 

TEXTS— Rom. v: 12; Psa. xiv: 1; Jer. iii: 25; 1 John i: 10. 

Ques. 2. What is the reward of the sinner? . 

Ans. He will be cast "out into outer darkness ; 
there will be weeping and wailing and gnashing of 
teeth." 

COMMENT.— The sense of loss felt by the human spirit 
when banished from the presence of God is keenest and most 
painful. The signs of greatest sorrow, of greatest bereave- 
ment, of greatest torment, are those employed to depict the 
condition of the sinner when he is awarded his desserts* 
Outer darkness is the place ; weeping and wailing and gnash- 
ing of teeth are the signs. / 

TEXTS.— Bom. vi: 2:5; 2 Cor. ii: 15, 16: Matt, viii: 12. 



sin. 35 

Ques. 3. What escape hath the sinner? 

Ans. The sinner may heed the invitation of the 
Gospel and come to Christ, who will give him deliv- 
erance with love, joy and peace. 

COMMENT. — The way of escape is the gift of God. Deliver- 
ance for the sinner is the purpose of the life and the death of 
the Saviour. The sinner saved abounds in love and joy and 
peace. 

TEXTS— Rom. i: 16; 2 Cor. iv:4; 2 Tim. i: 10; 
Col. i: 13; Rom. xi: 26; Psa. xviii: 2. 



THE SAVIOUR. 

i. Concerning the Human Life of our Saviour. 

Ques. i. Of whom was our Saviour born? 

Ans. Our Saviour was born of the virgin, Mary, in 
Bethlehem of Judea. 

COMMENT. — Mystery and miracle are present in the hu- 
man origin of our Lord. Mary, the virgin, gave Him birth. 
Faith in His supernatural origin is fundamental with all 
believers in Christ. Mary, the mother, was honored chiefest 
among women ; but the Divine Child, not His mother, is the 
object for human worship. AVe may attribute honor unto 
Mary, the mother ; we must give our worship only unto 
Christ, her son. 

TEXTS— Matt, i: 20; xiii: 15; Luke i: 27; Acts i: 14. 

Ques. 2. What manner of life did our Saviour 
live? 

Ans. Jesus, our Saviour, grew in wisdom and 
stature and in favor with God and man ; at about 
thirty years of age He began His saving work for 
mankind, teaching and doing miracles in Judea, Sa- 
maria, and Galilee. The four gospels of Matthew, 
Mark, Luke, and John record the life of our Saviour. 

COMMENT. — The human life of our Saviour bore closest re- 
semblance to our own lives. His teaching, however, and the 
miracles which he wrought in connection with His teachings, 
while they do not destroy His likeness to us, emphasize His 
peculiar and unique unlikeness to us. So striking did this 
difference become manifest, that Peter made the confession, 
that Jesus, our Saviour, was Christ, the Son of God. 

TEXTS*— Lukeii: 40; iii: 28; John ii: 28. 



THE SAVIOUR. 37 

Ques. 3. What manner of death did our Saviour 
die? 

Ans, Jesus, our Saviour, was accused by the High 
Priest and the Pharisees before the Roman Governor 
in Jerusalem ; and this governor, Pontius Pilate, con- 
demned our Saviour to die on the cross. 

COMMENT.— The death of Christ is vital in the Christian 
faith. Its denial is to invalidate the testimony of the gos- 
pels and make nugatory the significance of the cross. Those, 
who deny the divinity of our Lord, readily concede the death 
of Christ ; because Christ, if man, could die : some, who hold 
to the divinity of our Lord, deny His death ; holding that it 
was death only in appearance. The fact of the veritable 
death of Christ, however, is unwaveringly maintained by 
the Christian Church. 

TEXTS.— Matt, xxvii: 20, 28; Mark xv: 13-27; John xix: 6-41. 

Ques. 4. Did our Saviour remain in the grave? 

Ans. Our Saviour was buried ; and on the third 
day after His burial, He rose from the dead and as- 
cended into the heavens, whence He will come to 
judge the quick and the dead. 

COMMENT. — The resurrection of our Lord is fundamental 
in Christian faith. Paul says : "If Christ be not raised, then 
is our preaching vain, and your faith is also vain." The res- 
urrection presupposes death. The resurrection conquers the 
power of death. The resurrection is the seal of victory for 
the Christian faith. Christ, risen from the dead, sits now at 
the right hand of the throne of God, as our living Saviour. 

TEXTS.— Luke xxiv: 6; Matt, xxvii: 64; Mark xvi: 6. 

11. Concerning the Person of Christ. 

Ques. 1. Why is the name, Christ, given to our 
Saviour? 



Ob EPWORTH CATECHISM. 

Ans. Our Saviour is called Christ, because God 
anointed Him to bring salvation to mankind. The 
names, Christ and Messiah, mean Anointed. 

COMMENT. — The hope in the Anointed One grew more and 
more clear to the people as the Old Testament history drew 
nearer to a close. The Messianic portions are more distinct, 
according as the later portions of the Old Testament come 
into view. This hope in the Messiah had its fulfillment in 
the Christ of the New Testament. 

TEXTS.— Acts iv: 27; x: 38: John i: 14; iv: 25. 

Ques. 2.. Is the Christ God? 

Ans. The Christ is God; "for God sent His only- 
begotten Son into the world, that whosoever should 
believe on Him might not perish, but have eternal 
life." 

COMMENT.— The only begotten Son of God is the Christ. 
His birth by a virgin declared Him to be God. His sinless 
life declared him to be God ; for His challenge to His enemies 
was : "Which of you convicteth me of sin?" His resurrec- 
tion from the dead declared Him to be the Son of God with 
power. 

TEXTS.— John iii: 16; Matt, xvi: 16; John viii: 28. 

Ques. 3. Is the Christ man? 

Ans. The Christ is man ; for He came in the flesh, 
" made of a woman," and " made in the likeness of 



COMMENT. — The Christ is man. He grew in stature and in 
wisdom. He felt human needs ; for he hungered and thirsted, 
became wearied and rested. He endured human sorrow; for 
he wept at the grave of Lazarus. He also died, being put to 
death by the hand of men. 

TEXTS— Malt, xii: 8; Mark viii: 38; Lukexix:10: John vi: 27. 



THE SAVIOUR. 39 

Ques. 4. Is the Christ God-man? 

Ans. The Christ is God-man. The union of the 
two natures was complete, so that He was in life per- 
fect God and perfect man. 

COMMENT. — The manner of this union is inexplicable. The 
fact of this union must be held by all believers in the 
incarnation of the Son of God. Faith in the union of these 
two perfect natures sheds abundant light upon the teachings 
and the work of the Christ. His human life made visible the 
thoughts and feelings of God, as they gathered about man in 
saving words and works. 

TEXTS— Rom. i: 3, 4; viii.- 3, 32; 1 Tim. ii: 5; John i: 1, 18. 

in. Concerning the Two Estates of Christ. 

Ques. 1. What are the two estates of Christ? 

Ans, Christ, the Son of God, became man and 
suffered death ; this is the estate of His humiliation. 
Christ, the son of man, rose from the dead, and by 
His resurrection was declared to be the Son of God ; 
this is the estate of His exaltation. 

COMMENT. — The marvelous condescension of God, in the 
man Christ Jesus, is theme of richest thought for every Chris- 
tian. It teaches one greatest truth, that God changes not 
in character, even though He assumed human form. In hu- 
miliation Christ is God. Yet humiliation is but a temporary 
state for Christ, the Son of God, which He assumed only 
to accomplish His great redeeming purpose for mankind. 
The exaltation of Christ must follow His humiliation through 
the necessity of His divine nature ; and this was attained by 
His resurrection from the dead. 

TEXTS-— Rom. viii: 3; Matt, viii: 17; Phil, ii: 8; Gal. iv: 4,5: 
Rom. xiv: 9; Eph. iv: 8, 9; Col. iii: 1; Mat. xxvi: 64. 

Ques. 2. What was accomplished by the estate of 
Christ's humiliation. 



40 EPWORTH CATECHISM. 

Ans. In the estate of Christ's humiliation, was ac- 
complished every fact, which is embraced in those 
Christian teachings which are connected with the 
birth, life, and death of our Lord, the Christ. 

COMMENT. — Christian teachings are mostly closely related 
to the estate of the humiliation of Christ. Each new step in 
this estate leads to greater light upon the Christ-plan of 
bringing man back to God, and thus redeeming man from 
his sin. Hence the records, containing the events, words, and 
works of Christ, while He lived in the flesh, are veritable 
Gospels for all mankind. 

TEXTS.— John xviii: 37; Heh. v: 8; John 1: 29; Phil, ii: 8. 

Ques. 3. What was accomplished by the state of 
Christ's exaltation? 

Ans. In the estate of Christ's exaltation, was ac- 
complished the perfection of the Christian hope 
through the resurrection of Christ, and the restora- 
tion of the Christ to the right hand of God, as the 
first born from the dead, having in all the pre-emi- 
nence. 

COMMENT. — The Saviour of man is for all time the resur- 
rected Christ. The resurrection is the needed interpreter of 
the life of Christ ; His exaltation floods with significance all 
connected with His humiliation. A risen Christ is the joyful 
acclaim of the Christian world. Hopes become realized 
through the assurance of the risen Christ, our Saviour. 

TEXTS— John x : 17. 18; Rom. vi: 4; 1 Cor. xv: 17; 
John xx : 17; Eph.iv: 9; Col. iii: 1. 

iv. Concerning the Three Offices of Christ. 

Ques. 1. What are the three offices of Christ? 

Ans. The three offices of Christ are those of the 
Prophet, of the Priest, and of the King. 



THE SAVIOUR. 41 

COMMENT, — Each office is an office of highest authority. 
The word of a prophet was to be trusted ; the offering of the 
priest was efficacious ; the power of the King was irresisti- 
ble. Hence Christ is worthy of our faith through the au- 
thority invested in Him by virtue of these three offices. 
Christ — Prophet, Priest, and King — holds our faith. 

TEXTS— Acts iii: 22-26; Heb. iv: 15; Matt, xxvii: 37. 

Ques. 2. What is Christ, the Prophet, unto us? 

Ans. Christ, the Prophet, is the revealer to us of 
God, and for this reason He becomes the Light of 
the world. 

COMMENT. — God is made known in other ways than through 
the words of the Prophet. The heavens and the earth may 
declare unto us knowledge of God ; but concerning deliver- 
ance from sin and concerning our own evil ways, no knowl- 
edge comes to us from the works of God. The Old Testa- 
ment prophets were pre-eminently heralds of special deliver- 
ances to the people of God, and they were the fearless pro- 
claimed to this same people of their sin and the sure se- 
quence to them of punishment. With each prophet, there- 
fore, revelation was present. Bat Christ brought God nigh 
unto men. The salvation of God and the rewards, and also 
the punishment, of all who reject God, are clearly revealed 
by Christ. He is the author of our salvation, Himself re- 
vealing its mysteries and powers ; and His revelation is 
light. 

TEXTS— John i: 4; viii: 12; xii: 35. 

Ques. 3. What is Christ, the Priest, unto us? 

Ans. Christ, the Priest, is Mediator between God 
and man ; and by the offering in sacrifice of Himself 
on the cross for man and through His own interces- 
sions for man, obtains forgiveness for him and ac- 
cess unto God. 



42 EPWORTH CATECHISM. 

COMMENT. — Christ is the sacrifice offered unto God, and 
at the same time the Priest offering the sacrifice. God sees 
the sacrifice and is greatly pleased ; and so the favor of God 
is secured through the blood of Christ. Christ is also the 
faithful High Priest, through whom God mediates everlast- 
ing blessing unto men, even their forgiveness and their free- 
dom from sin. The story of the cross is a horror only as the 
violence of wicked men is beheld, who nailed thereon the 
innocent Christ. We should glory in the cross of our Lord 
Jesus Christ ; for the cross is evidence of the love of the 
Saviour, and also of the good will of God unto every one who 
believes. 

TEXTS.— 1 Tim. ii: 5; Heb.viii:6; xii:24; 

Eph. ii: 16; Phil, ii: 8; Heb. xii: 2; 

Rora. viii: 34; Heb. vii: 25; Acts y: 31; Eph. i: 7; Col. i: 14. 

Ques. 4. What is Christ, the King, unto us? 

Ans. Christ, the King, is the all powerful Leader 
who wages war against all powers of wickedness, 
causing His followers ever to triumph over them; 
and, as King, the Christ will hold the sceptre of 
power until He has subdued all His enemies. 

COMMENT. — Christ, the King, is not eternally enthroned. 
So long as mankind struggles with sin and the powers of 
wickedness, so long will Christ be the King, who, "having 
spoiled principalities and powers, made a show of them 
openly, triumphing over them." When Christ, the King, 
shall have put all His enemies under His feet, then He shall 
deliver up the kingdom unto God, the Father. 

TEXTS— Heb. ii: 10; 2 Cor. ii: 14; Col.ii:15; 

Mat. xxviii: 18; Eph.i: 22, 23; Matt, xxv: 31, 32. 

v. Concerning the Forgiveness of Sin. 

Ques. i. In whom have we forgiveness of sin? 

Ans. We have forgiveness of sin in Jesus Christ, 
our Lord. 



THE SAVIOUR. 43 

COMMENT. — Sin makes mankind enemies of God. Forgive- 
ness restores mankind to the friendship of God. Men have 
forgiveness in Jesus Christ, the Lord. Hence the Lord 
Jesus is the source of joy to all believers, who through for- 
giveness in Him have become the friends of God; and also 
to the angels of God, who in heaven rejoice over every one 
that is forgiven and has entered into the joy of communion 
with the Father. 

TEXTS.— Acts v: 31; Eph. i: 7; Col. iii: 13. 

Ques. 2. What terms are employed in the New 
Testament to express forgiveness in Jesus Christ? 

Ans. The New Testament terms, to express forgive- 
ness in Jesus Christ, are Propitiation and Atonement, 
Reconciliation and Redemption. 

COMMENT. — These four terms present four views in which 
to regard that saving work of our Lord, which secures to us 
forgiveness of God. Each term presents, with a sufficent full- 
ness, the way of attaining forgiveness in Jesus Christ. All 
united constitute a most comprehensive presentation of 
forgiveness of sin through our Saviour Jesus Christ. It is to 
be observed, that these four terms go in pairs ; propitiation 
and atonement are common in the Old Testament, reconcil- 
iation and redemption are preferred in the New Testament ; 
Yet, all the terms are found in the New Testament. 

TEXTS —1 John ii: 2; Neh.x: 33; 2 Cor. v: 18; Rom. iii: 24. 

Ques. 3. What is the teaching in the term, Pro- 
pitiation? 

Ans. The term, Propitiation, teaches that Christ 
gave Himself for us, even unto death ; and that this 
offering of Himself, the sacrifice for sin, secured for 
every believer the forgiveness of sin and the favor of 
God. 

COMMENT. — Propitiation expresses the good pleasure of 
God in us, for whom our Lord Jesus Christ gave Himself, 



44 EPWORTH CATECHISM. 

the offering for sin. This offering for sin, in the death of 
Christ, was made to take away the enmity in the mind and 
heart of the believer toward God. God speaks forgive- 
ness of sin to the believer, since through Christ, our Saviour*- 
the waywardness of sin in the believer is corrected, and God 
again rules in the believer's heart. Thus God is just and has 
pleasure in the forgiveness of sin. 

TEXTS -Bom. iii: 5; 1 John ii: 2; Eph. v: 2. 

Ques. 4. What is the teaching in the term, Atone- 
ment? 

Ans. The term Atonement teaches us that we 
have joy in God through Jesus Christ, of whom we 
have now received the atonement with God. 

COMMENT. — Atonement secures joy in God for us, and 
atonement is received by us through Jesus Christ. The 
wandering away from God, the scattering of the sheep, each 
in his own way, have been removed. There is now an atone- 
ment through Jesus Christ. The life of the Shepherd is 
given up for the sheep ; the death of the Christ destroyed 
the power of the enemy, who scattered the sheep ; and we 
are one with God. 

TEXTS-— -John x: 11: 1 Pet. ii: 25; Rom. v: 11. 

Ques. 5. What is the teaching in the term, Recon- 
ciliation? 

Ans. The term, Reconciliation, teaches us that 
" when we were enemies to God, we were reconciled 
unto God by the death of His Son." 

COMMENT. — Reconciliation proclaims the service of the 
love of the Saviour. Sin made all men the enemies of God. 
But Christ, the loving Saviour, by his death, destroyed the 
power of sin and made us the friends of God. Hence every 
follower of Christ is no longer an enemy of God, but is recon- 



THE SAVIOUR. 45 

ciled unto God by the death of His Son. The love of the 
Saviour triumphs by the reconciliation of believers unto God 

TEXTS— Eph. ii: 16; Col. i: 21; Rom. v: 10. 

Ques. 6. What is the teaching in the term, Re- 
demption? 

Ans. The term, Redemption, teaches us that man, 
who is in bondage to sin, may have freedom from sin 
through our Lord and Saviour Jesus Christ, who gave 
Himself unto death a ransom for all. Hence all 
believers in Christ have entered into full salvation 
from the bondage of sin. 

COMMENT. — Redemption assures freedom from the bond- 
age of sin to every believer in Christ. The hardships of sin 
are over for these ; the bonds of sin are broken. Christ leads 
.all who trust in Him into the freedom of the children of 
God. The powers that enslaved are overcome. The price of 
this victory was the death of our Saviour Jesus Christ. The 
Cross witnessed the death of Christ ; the Cross witnessed 
also the victory of Christ. Hence the glorying of the Chris- 
tian is in the Cross of our Lord Jesus Christ. The Cross is 
the symbol of redemption for the believer from sin, and also 
the banner for his triumphant entrance into salvation. 

TEXTS.— Rom. iii: 24; Eph. i: 11; ii: 16; Col. i: 20. 



SALVATION. 

i. Concerning Its Source, as from God. 

Ques. i. By what words is salvation referred to, 
as from God? 

Ans. Salvation is referred to as from God in the 
words, Calling, Election, and Grace. 

COMMENT.— Man is called in Christ. Man is elected in 
Christ. The Calling and Election of man is in Christ. God 
makes this calling ; God purposes this election. Moreover, 
as God gives His only begotten Son to die for sinful man, this 
gift is the grace of God. The calling, or the election, or the 
grace of God in Christ, may exist, and still no one be saved. 
Obedience to the calling in Christ, acceptance of the election 
in Christ, reception of the grace in Christ, condition the en- 
trance of man into the salvation through Jesus Christ. The 
glory of God is in His proffer of calling, election, and grace 
in Christ unto sinful men. Man's glory is the acceptance. 

TEXTS.— Phil, iii: 14; 1 Thess. i: 4; 1 Cor.i: 4. 

Ques. 2. What is the calling of God? 

Ans. The calling of God is in Christ, being the 
vocation for man which God selected according to 
His own good purpose ; and God through Christ is 
leading those, who are obedient to this calling, into 
newness of life. 

COMMENT.— The vocation for man, which alone has ihe ap- 
proval of God, is the calling of God in Christ Jesus. All who 
walk worthy of this vocation have the approval of God. The 
vocation must precede the walking therein. Hence God 
must have given this calling in Christ prior to obedience to 
the call. The calling in Christ was for all men ; but all men 



SALVATION. 



47 



are not obedient to the calling. The disobedient are the un- 
saved. 

TEXTS-— Rom. xi: 29; Phil, iii: 14: Heb. hi: 1. 

Ques. 3. What is the election of God? 

Ans. The election of God is in Christ, being mani- 
fested in those who are in Christ, whom God hath 
from the beginning chosen unto salvation through 
sanctiflcation of the Spirit. 

COMMENT. — All who are in Christ belong to the election. 
Such was the choice'of God from the beginning. Man enters 
into the number of elect by making choice of Christ. Yea, 
to choose Christ, is to become one of the people of God. The 
elect are the peculiar people of God, zealous unto good 
works. 

TEXTS —Rom. ix: 11; 1 Thess. i: 4; 2 Pet. i: 10. 

Ques. 4. What is the grace of God? 

Ans. The grace of God is in Christ, being the 
good-will of God to men, which was declared by the 
gift of His Son, in order that through Him salvation 
might come to mankind. 

COMMENT.— Salvation is the gift of God through our Lord, 
Jesus Christ, and expresses the boundless good-will of God to 
mankind. This unspeakable gift proclaims the grace of God 
which we who believe have received. The love of God is 
manifested by His marvelous grace to mankind in Jesus 
Christ. This grace of God calls forth oar admiration and 
our love. We who believe possess all things in Christ, the 
gift of God's grace ; we all, therefore, are debtors unto the 
grace of God. 

TEXTS,— Rom. v: 15; 1 Cor. xv: 10; Eph. ii: 5. 



48 EPWORTH CATECHISM. 

ii. Concerning Its Realization in Man. 

Ques. i. What words make known the realization 
of salvation in man? 

Ans. The realization of salvation in man is made 
known by the words, Repentance and Conversion; 
and by the word, Faith. 

COMMENT.— The followers of Christ have been saved. The 
grace of God in salvation has been accepted by them. Salva- 
tion has been realized by them. They have repented of their 
sins, and are changed, being converted to God. A new 
power is theirs. It is faith ; and by it they live no longer 
unto themselves, but unto God. 

TEXTS.— Rom. ii: 4; Jas. v: 20; Col. i: 4. 

Ques. 2. What is Repentance and Conversion? 

Ans. Repentance is deep sorrow for our sins, and 
longing to be freed from their dominion. When 
this sorrow and longing leads us back to God, we are 
converted and saved. 

COMMENT. — Return to God is no thoughtless act. It is an 
act preceded by sorrow for sin and longing to be free from 
the dominion of s'in. The words of Christ instruct us in the 
way of escape from the bondage of sin. Our salvation is 
through Christ. Sorrow for sin brings us back to God, and 
we are then converted and saved. 

TEXTS.— Mark vi: 12; Acts iii: 19; 2 Cor. vii: 10. 

Ques. 3. What is Faith? 

Ans. Faith is a new power in the soul of man, 
through which he is saved. Faith leads us to believe 
God, to study His word, to obey His commands, to 
walk in His ways. Our fidelity to God is the meas- 
ure of our faith. 



SALVATION. 49 

COMMENT. — The work of God at our conversion creates in 
us the power of faith. When we have entered into salvation 
in Jesus Christ, who is the gift of God, we know that with 
Christ God will give us all things. Our experience of salva- 
tion in Christ works in us faith in God. Hence our faith is 
begotten in us through Christ ; and by our faith we have 
peace with God. 

TEXTS —Rom. v: 1; 2 Cor. v: 7; Gal. ii: 20. 

in. Concerning the Saved in Christ and the 
Law of God. 

Ques. i. What words indicate the relation of the 
saved in Christ to the law of God? 

Ans. The words indicating the relation of the 
saved to the law of God are Justification and Right- 
eousness. 

COMMENT. — The sinner transgresses the law of God. No 
transgression can go unnoticed. The sinning man, being a 
law-breaker, has a " certain fearful looking for of judgment." 
Besides the injury sin works in us, there is this fearful appre- 
hension of the wrath of God because of sin. Salvation in Jesus 
Christ is the fulfillment of the law ; and, therefore, His Gos- 
pel becomes the herald of peace. 

TEXTS— Rom. v: 16; x: i. 

Ques. 2. What is Justification. 

Ans. Justification is by faith, and belongs to all 
w T ho have their transgressions of the law of God 
forgiven in Christ. 

COMMENT. — The saved in Christ are not transgressors 
but keepers, of the law of God. Apart from Christ, all men 
sin and are transgressors. Hence no man without Christ 



50 



EPWORTH CATECHISM. 



is justified. The salvation of Christ secures in all believers 
obedience to the law of God. This obedience follows the 
justification of God. 

TEXTS.— Rom. iii: 28; v: 1; Gal. ii: 16. 

Ques. 3. What is Righteousness? 

Ans. Righteousness is of faith, and is the gift of 
God leading us to keep His law ; and, since we can 
keep the law of God only in Christ, the righteous are 
all those in Christ, " who of God is made unto us 
righteousness." 

COMMENT. — We have no righteousness of our own. Our 
righteousness is of God in Christ. The Saviour established 
righteousness. His kingdom is righteous. All therein are 
righteous. His salvation secures righteousness. The follow- 
ers of Christ are obedient to God's law, and therefore right- 
eous. The ways of righteousness are the ways of Christ ; 
hence He commands, saying, "Follow me." 

TEXTS.— Rom. iv: 13; v: 17; Eph, iv:24. 



iv. Concerning the Saved in Christ, and the 
Family of God. 

Ques. 1. What words express the relation of the 
saved in Christ to the family of God? 

Ans. The words, expressing the relation of the 
saved in Christ to the family of God, are Regenera- 
tion and Adoption. 

COMMENT.— The family of God is entirely a New Testa- 
ment revelation. The Heavenly Father is its head. The 
children, in the family, are the sons and daughters of God. 
The word, Brethren, is in the New Testament a most common 
designation of all those who have received salvation in 



SALVATION. 51 

Christ. Indeed, all these are called Brethren in Christ. Re- 
generation and Adoption express the way by which all may 
have entrance into the family of God. 
TEXTS.— Titus iii: 5; Rom. viii: 15. 

Ques. 2. What is Regeneration? 

Ans. Regeneration is the new-birth, or the begin- 
ning of that life from God which all Christians have 
in Christ ; " for God of his own will begat us by the 
word of truth." 

COMMENT.— Christ first declared the necessity of the new 
birth for mankind. He said to Nicodemus, "Ye must be 
born again." This new life is the life in Christ. God gave 
us this new life. By it we are associated inseparably with 
Christ. 

TEXTS —John iii: 3-8; 1 John ii: 29; iv: 7; v.: I. 

Ques. 3. What is Adoption? 

Ans. Adoption is that act of God by which the 
saved in Christ become the children of God ; "for God 
predetermined us unto the adoption of children by 
Jesus Christ, according to the good pleasure of His 
will." 

COMMENT. — We receive the adoption in Christ, whereby we 
cry, "Abba, Father." Adoption would be impossible unless first 
we had entered into the new life by being born again. With 
this new life, through Jesus Christ, we become approved of 
God. God was well pleased in Christ, His beloved Son ; 
God is well pleased in us who are in Christ. The relation, 
which the saved in Christ have to God, is obtained by Jesus 
Christ. This relationship God predetermined to be adopted 
into His family. Hence by adoption we are children of God, 
and may say with confidence, "Our Father." 

TEXTS— Rom. viii: 15; Gal. iv: 5; Eph. i: 5. 



52 EPWOKTH CATECHISM. 

v. Concerning the Experiences in the Chris- 
tian Life. 

Ques. i. What words describe the Experiences in 
the Christian Life? 

Ans. The words, describing the Experiences in the 
Christian life, are Probation, Perseverance, Assur- 
ance, and Sanctification. 

COMMENT. — The new life, which had beginning in Christ, 
must have continuance. Progress therein leads through 
various experiences. Each believer is proved; each be- 
liever must persevere ; each believer receives assurance ; each 
believer is sanctified. All these experiences occur in the 
Christian life. 

TEXTS.— James i: 12; Rom. ii: 7; 1 John v: 10; 1 Thess. iv: 3. 

Ques. 2. What is Probation? 

Ans. Probation is the experience of the Christian 
under trials and temptations ; for the saved in 
Christ are exposed "to fiery trials and manifold temp- 
tations." 

COMMENT.— We are taught that Probation should be to 
the Christian not an occasion of sorrow, but of joy. In the 
furnace of temptations and trials, we are purified. The 
dangers in temptations and trials for the believer arise 
only in a failure of faith and a committal of sin. The Chris- 
tian is superior to temptations by resistance, and he may 
have power given him to endure trials. 

TEXTS— 1 Pet. i: 7; iv: 12, 13; 1 Cor. x: 13;' Jas. i: 2. 

Ques. 3. What is Perseverance? 

Ans. Perseverance is the experience of the Chris- 
tian, while holding fast the profession of his faith 



SALVATION. 53 

without wavering; and while bringing, by the exer- 
cises of the Christian life, his body into subjection, 
lest he through failure should become a castaway 
from Christ. 

COMMENT. — The Christian life is a warfare, declaring his 
faith. The Christian should go from victory unto victory- 
Defeat is dangerous to the Christian ; it may be death. 
Those who " endure unto the end shall be saved." We may 
cast away our confidence in God ; we may become weary in 
well doing ; we may also keep the faith ; we may finish the 
course ; we may obtain the " crown of righteousness which 
the Lord the Eighteous Judge shall give us at that day." 

TEXTS— Gal. vi: 9; 2 Thess. iii: 13; Heb. x: 23. 

Ques. 4. What is Assurance? 

Ans. Assurance is the experience of the Christian, 
which is wrought in him daily, by his hope and faith 
in Christ, witnessing that God is well pleased with 
him and hath granted him forgiveness of sin. 

COMMENT. — There is no uncertainty in regard to the posi- 
tion of God toward the saved in Christ. God is well pleased, 
and loves His children of the adoption. The Spirit of God 
beareth witness to the believers. Yea, God gives to all in 
Christ the full assurance of understanding that we in 
Christ are the children of God, having received His forgive- 
ness. 

TEXTS— Rom. viii: 16; 1 John v: 10; 1 Tim. i: 12. 

Ques. 5. What is Sanctification? 

Ans. Sanctification is that experience of the 
Christian, beginning with the New Birth and continu- 
ing with his growth in that holy life which he 
then received by grace from God through Jesus 
Christ, 



54 EPWORTH CATECHISM. 

COMMENT. — Sanctification, as a work, is instantaneous ; as 
a state it is progressive. Sanctification, as freedom from sin, 
must have been wrought in us, when we first had entrance 
into the family of God. Sanctification, as victory over the 
powers of sin, is the progressive advance of each believer in 
the Christian warfare. Sanctification, as perfection of Chris- 
tian character, is accomplished only when Christ shall ap- 
pear ; for then " we shall be like Him, for we shall see Him 
as He is." 

TEXTS— Rom. xv: 16; John xvii: 17; Heb. xii: 14; 1 Pet. i: 16. 



THE HOLY GHOST, 
i. Concerning the Presence of the Holy Ghost. 
Ques. i. Is the Holy Ghost person? 

Ans. The Holy Ghost is person and divine, who is 
entrusted with the sanctifying in Christian life of 
all who believe. 

COMMENT.— The gift of God to the world, for its salvation, 
is God, the Son ; the gift of God to each believer, for his sanc- 
tification, is God, the Holy Ghost. Christian life is matured 
specially under the care of the Holy Ghost. The believer is 
not left alone in his battling. God, the Holy Ghost, is with 
him. 

TEXTS.— John xvi: 13; xx: 22; Titus iii: 5, 6; Matt, iii: 16. 

Ques. 2. Where is the Presence of the Holy Ghost? 

Ans. The Presence of the Holy Ghost is in each 
believer in Christ; and the body of each believer is 
the temple of the Holy Ghost. 

COMMENT. — The Christian life, in this world, is inseparably 
connected with the body. The right conduct of all the physical 
powers must be one of the exercises of the Christian. The 
desires, caused by the body, must not rule the Christian. Deg- 
radation of his body is the defilement of the temple of the 
Holy Ghost. Defiling this temple is full of peril. Beautifying 
this temple is honoring God. 

TEXTS— 1 Cor. vi: 19; John xx: 22; Acts viii: 17. 

u. Concerning the Offices of the Holy Ghost. 
Ques. i. What are the Offices of the Holy Ghost? 
Ans. The Offices of the Holv Ghost are the offices 



56 EPWORTH CATECHISM. 

of teaching, guiding, -and comforting each believer in 
Christ during his Christian life. 

COMMENT. — The Holy Ghost is no disinterested spectator 
of the ceaseless activity of the Christian in the course of his 
Christian life. The perplexities and doubts of the Christian 
are resolved by the help of the teaching of the Holy Ghost. 
The bewilderment and uncertainty, in regard to the paths of 
God, are removed by the help of the guidance of the Holy 
Ghost. The despair and sorrow, engendered by sin, are turned 
into hope and joy, by the help of the comfort of the Holy 
Ghost. 

TEXTS-— 1 Cor. ii: 9; John xvi: 13; 1 Pet. iv: 14. 

Ques. 2. What is the Office of the Holy Ghost, as 
Teacher? 

Ans. The Holy Ghost, as Teacher, interprets to 
the believer, if permitted, the words of Christ and of 
the scripture ; and also assists him in his prayers, 
' for we know not what to pray for as we ought." 

COMMENT. — The believer in Christ must study the script- 
ure. The aid of the Holy Ghost does not remove the neces- 
sity of diligent study. Indeed, the law seems to be that aid 
increases as the believer becomes more studious of God's 
word. Likewise, the Christian must be in the act of 
prayer, in order to be assisted in prayer by the Holy Ghost. 
The human receives the co-operation of the divine in all 
godly exercises. 

TEXTS— 1 Cor. ii: 13; Rom. viii: 26; John xiv: 16. 

Ques. 3. What is the office of the Holy Ghost, as 
Guide? 

Ans. The Holy Ghost, as Guide, makes known 
to every believer, in times of uncertainty and danger, 
the right thing to do, the right words to say, and the 
right way to go, if He be allowed. 



THE HOLY GHOST. Ol 

COMMENT. — The Christian should walk worthy of his "high- 
calling of God in Christ Jesus." The Christian should show 
himself "a pattern of good works." The Christian should 
always " let his speech be with grace." Such high exactions 
of the Christian — in walk, work, and word — are beyond the 
ability of the believer, without the help of the Holy Ghost, 
his Guide. The ideal for the Christain is highest, and ade- 
quate help for its attainment is given by God in His gifts of 
Christ and the Holy Ghost unto the believer. 

TEXTS.— John xvi: 13; Rom. viii: 14; Gal. v: 18. 

Ques. 4. What is the office of the Holy Ghost, as 
Comforter? 

Ans. The Holy Ghost, as Comforter, gives, if 
heeded, courage to the believer amid the trials and 
temptations of the Christian life ; and also reveals, 
in times of sorrow, the greatness of the hope and joy 
which the believer has in God. 

COMMENT. — Christ promised the Comforter to His disciples. 
They had deep sorrow because of His near departure. All 
in Christ must pass through sorrow. The causes of grief are 
manifold ; but, chiefly, sorrow comes to the believer through 
sin. At these times of sorrow, when the Christian is cast 
down, and is almost weary in well doing, the voice of the 
Holy Ghost may be heard revealing the promises of God. 

TEXTS.— Acts ix: 31; Rom. xiv: 17; John xiv: 26. 



CHRISTIAN LIFE. 
i. Conforms to the Teaching of Scripture. 

Ques. i. How are the teachings of scripture related 
to Christian life? 

Ans. The teachings of scripture are inspired of 
God, and should direct us in our Christian life. 

COMMENT. — The Inspiration of Scripture is pre-eminently 
a Protestant doctrine. The highest visible authority is the 
word of God in the scriptures. Errors occur in the under- 
standing of them, especially in the more difficult parts. But, 
so far as the way of righteousness is concerned, a wayfaring 
man, though a fool, need not err therein. Therefore, for 
instruction to holy living, the scripture has unspeakable 
worth. 

TEXTS— John v: 39; Acts xviii: 2i; 2 Tim. iii: 16. 

Ques. 2. Why should the Christian learn portions 
of scripture? 

Ans. The Christian should learn portions of script- 
ure, in order to know practical rules for his guid- 
ance in Christian living. 

COMMENT — The precepts of scripture present the teach- 
ings of God for the conduct of believers, through the wisest 
and best men of the past. The aim of scripture, in all its 
precepts, is to aid in the unfolding of a godly life, in all who 
believe. To know these precepts is an invaluable acquisi- 
tion, and indispensible to the Christian. 

TEXTS— Pea. cxix. 

Ques. 3. What do the scriptures proffer to the 
Christian more than precepts for guidance? 



CHRISTIAN LIFE. 59 

Ans. The scriptures give, in addition to precepts 
for guidance, most ennobling views of God; priceless 
accounts of the life of our Saviour ; remarkable exam- 
ples of godly men ; and, also, the scriptures set forth 
the rewards of goodness and the punishment of wick- 
edness. 

COMMENT. — Scripture furnishes, in many of its parts, pas- 
sages which incite to study and lead to meditation. 
" Search the scriptures," is a command given to -the believer. 
Herein are uttered the deep things of God. Herein are told 
the marvelous acts of His grace. Herein are revealed the 
nature of the two most wonderful gifts of God — Christ Jesus, 
our Lord, and the Holy Ghost. The hearts of ancient believers 
are also opened to us, in their words of prayer and praise, of 
defeat and victory, of hope and joy and peace. 

TEXTS-— Isa. xl: 12-17; Heb. xi. 



ii. Conforms to the Example of our Lord Jesus 
Christ. 

Ques. i. What does the example of our Lord 
Jesus Christ teach the believer in regard to prayer? 

Ans. Our Lord was often in prayer to God ; and 
hence the believer is taught that the Christian should 
often be found in prayer. 

COMMENT. — Prayer is asking ; for when we pray we say^ 
" Give unto us." But prayer is more than asking. Prayer is 
often a season of restful communion with God. It is often a 
time when great illumination is obtained in regard to script- 
ure. It is always a time of quickening and strengthening of 
the Christian life. " Men ought always to pray, and not to. 
faint." 

TEXTS —Matt, xiv: 29; John xvii: 20; Matt, xxvi: 41; John xviii: 1. 



60 EPWORTH CATECHISM. 

Ques. 2. What does the example of our Lord teach 
the believer in regard to service? 

Ans. Our Lord was ever seeking to save the lost, and 
to strengthen the saved ; and, hence, the believer is 
taught to seek and save the sinner, and to help those 
who believe. 

COMMENT. — The life of our Lord, among other things, was 
also a life of • beneficent activity. No human condition was 
perilous in His kind eyes, except that human condition in 
which God was not loved. The poor without God is in peril ; 
and equally so the rich. Mankind, as loving and hating God, 
occupied the thought and directed the activities of the Christ. 
In our measure, and according to our opportunities, the be- 
liever should imitate the example of the Saviour. 

TEXTS.— Luke xv: 16; xix: 10; Gal. vi: 10. 

Ques. 3. What does the example of our Lord 
Jesus Christ teach the believer in regard to the ideal 
in Christian life? 

Ans. Our Lord lived a perfect life before God and 
men ; and he commanded believers to be perfect, 
u even as the Father in heaven is perfect." 

COMMENT. — " Be perfect" — not one-sided. When giving, 
give to all — not to a single class. When praying, pray for all 
— not for a favored few. When meditating, meditate upon all 
the manifold mercies and goodness of God — not upon a 
selected few. " Be perfect," or rounded out ; have no defects. 
Our Heavenly Father is thus ; be as He is. This command 
is not obeyed by one single act. It is obeyed only by the con- 
tinual daily endeavor, on the part of the believer, to attain 
the Christian ideal, which is perfection in life. 

TEXTS— Matt, v: 48; Phil, in: 12: Heb. vi: 1. 



CHRISTIAN LIFE. 61 

in. Conforms to the Influence of the Holy 
Ghost. 

Ques. i. In What way does the Holy Ghost in- 
fluence Christian life? 

Ans. The Holy Ghost, by His presence with the 
believer, is active in influencing all his thoughts and 
feelings, all his ways and deeds. 

COMMENT. — The presence of the Holy Ghost is privilege of 
the believer. Under the helpful influence of Him, the be- 
liever may develop all the grand possibilities of the Chris- 
tian life. The believer, in prayer, should offer the constant 
petition for the Holy Ghost. 

TEXTS— Luke xi: 13; John vii: 39; 1 Cor. xii: 3. 

Ques. 2. What are the fruits of the Holy Ghost? 

Ans. The fruits of the Holy Ghost are "love, joy, 
peace, long suffering, gentleness, goodness, faith, 
meekness, temperance." 

COMMENT.— The Holy Ghost ministers to the pleasures of 
the believer during his progress in the Christian life. These 
pleasures are the pleasures of love, joy, and peace. The 
Holy Ghost reveals the kind of conduct which the believer is 
to manifest during his Christian life. This conduct is in 
long suffering, gentleness, and goodness. The Holy Ghost 
also matures the quality, in the soul of the believer, which he 
is to possess, as he wages the warfare in the Christian life. This 
quality of soul is found in his faith, meekness, and temper- 
ance. And no wish of the Christ was more replete with 
good will toward the believer, than that wish contained in 
these words: " Receive ye the Holy Ghost." 

TEXTS— Gal. v : 12 ; Eph. v : 9. 



CHRISTIAN CHURCH. 

i. Concerning Its Names. 

Ques. i. What names, by earliest usage, have been 
connected with the Christian Church? 

Ans. There are two pairs of names, connected by 
earliest usage, with the Christian Church ; the first 
pair is the Church Visible and Invisible ; the second 
pair is the Church Militant and Triumphant. 

COMMENT. — These names for the Christian Church became 
current almost with the beginning of the spread of Christian- 
ity. The history of the Christian Church deals with the 
progress of affairs in the Church Visible or the Church 
Militant. The Church Invisible is vaster than the Church 
Visible, and is also under the leadership of Christ. The Church 
Triumphant is the great multitude of the Church both Vis- 
ible and Invisible, but at the time of fulfillment and vic- 
tory. 

TEXTS —Matt, xvi: 18: John xviii: 36; 2 Cor. ii: 14. 

Ques. 2. What is understood by the Church Vis- 
ible and Invisible? 

Ans. The Church Visible is any and every Chris- 
tian community which meets to worship in the name 
and to the honor of our Lord ; the Church Invisible 
is the whole number of the saints of God, who are 
dead, and yet in death under the shepherding care 
of Christ. 

COMMENT.— This pair of words, the Church Visible and 
Invisible, combines in one expression the faith of the be- 
liever in that vast bodv of which Christ is the head. The 



CHRISTIAN CHURCH. 63 

dead in Christ constitute the hosts of the Invisible Church. 
Whether living or dead^we are still with Him. The whole 
Church Visible would be the assemblage of all the living be- 
lievers in Jesus Christ. The Church Visible and Invisible 
is a magnificent conception. 

TEXTS— Matt, xviii: 20; Eph.i: 23; 2 Tim. ii: 19,20. 

Ques. 3. What is understood by the Church Mili- 
tant and the Church Triumphant? 

Ans. The Church Militant is the Church Visible, 
as each and all churches strive to win victory in the 
world for Christ; the Church Triumphant is the 
whole church, after it has achieved victory through 
our Lord Jesus Christ, and has been made glorious 
by Him. 

COM M ENT.— This victory of the Church Militant over sin and 
satan, will be celebrated by the gathering of all believers in 
God, of all times, under the command of our Saviour; and 
this host, made glorious, is the Church Triumphant. 

TEXTS.— Rev. vii: 9-14; 2 Cor. ii: 14. 

ii. Concerning Its Ministry and Membership. 

Ques. i. Who constitute the ministry of the Chris- 
tian Church? 

Ans. The Christian ministry are those servants of 
Christ, who have been called of God, by the Holy 
Ghost, to preach the word of God and to care for His 
flock. 

COMMENT.— The minister of Christ is herald to the world 
of the Gospel of Christ. But he is to the church a teacher 
of the word of God, and a shepherd of His flock. Within 
these two capacities he is to teach, and exhort, and rebuke, 



(54 EPWORTH CATECHISM. 

with all authority. Each denominational church in Christ 
requires other special duties, connected with the temporal 
good of that church, from those who are set apart, are or- 
dained unto its ministry. But these duties are secondary to 
the minister of Christ, yet by no means to be neglected. 
TEXTS— Heb. v: 1; Acts xx: 28; 2 Cov. v: 18. 

Ques. 2. Who constitute the membership of the 
Christian Church? 

Ans. The membership of the Churches of Christ 
are all Christian believers who have received from 
God through Jesus Christ the forgiveness of sins, and 
have united with some branch of the Visible Church. 

COMMENT. — There is no membership in the Church of Christ 
except for those who have experienced the forgiveness of 
sins in Jesus Christ. It is the most natural sequence for all 
who have been forgiven in Christ to unite in membership to 
His body, which is the church. Each denominational church 
requires special acknowledgments to be made and special 
forms to be gone through, before entrance may be obtained 
into its communion. But these special acknowledgments 
and forms are secondary, yet by no means to be despised. 

TEXTS— Acts xiii: 38: Eph. i; 7: Acts v: 14. 

Ques. 3. What mutual relations subsist between 
the ministry and the membership in the Church of 
Christ? 

Ans. They are brethren, and are to dwell together 
in love ; they are laborers together with God, and are, 
therefore, to be united in Christian work ; together 
they are the priesthood of God, offering their lives 
in daily sacrifice for sin. 

COMMENT. — Union between the ministry and the member- 
ship of the Churches of Christ is vital. Severance of inter- 



CHRISTIAN CHURCH. 65 

est here is weakness, and. may be death. The basis of un- 
ion and co-operation is God ; and, therefore, no selfish inter- 
est can legitimately have place in the church. The union 
is beautifully expressed in these words: "We in Christ and 
Christ in God.' ; 

TEXTS— Matt. xxiii:s: l Cor.iii: 9: 1 Pet. ii: 5. 

in. Concerning Its Sacraments. 
Ques. i. What ordinances have been named the 
Christian Sacraments from the beginning of the 
Christian Church? 

Ans. The ordinances of Baptism and of the Lord's 
Supper have been named the Christian Sacraments 
from the beginning of the Christian Church. 

CCMMEM. — Essential importance is connected with these 
two sacraments. They were both enjoined upon the believer 
by our Lord Himself. The administration of the sacraments 
is performed by the ministry of the Christian Church. The 
exclusion of the laity from this service does not, in the 
Protestant Church, imply, of necessity, that the administra- 
tion of the sacraments is an inalienable privilege of the 
clergy. Yet in the Protestant Church, as well as in the 
Roman Catholic and Greek Churches, the service is confined 
to the ministry. 

TEXTS— Matt. xxTiii: 19; Luke xxii: .19. 

Ques. 2. What is the sacrament of baptism? 

Ans. The sacrament of baptism is administered 
by water, and is the outward sign which signifies 
that the person baptized has taken the vows, by 
himself or through another, of the Christian life; it 
is also the seal, commanded by God, pledging His 
own faithfulness in giving victory to the Christian. 



66 EPWORTH CATECHISM. 

COMMENT. — The sacrament of Baptism may not be ad- 
ministered to an unbeliever in Christ. Baptism is the sign 
of entrance into the kingdom of heaven. Little children 
may be baptized, for "of such is the kingdom of heaven." 
Yet there should be sponsors, who obligate themselves to 
impart Christian instruction and admonition to the baptized 
child. These sponsors are usually the parents. The bap- 
tism of children is a great testimony given by the church 
to their faith in the words : " Train up a child in the way he 
should go, and when he is old he will not depart therefrom." 

TEXTS —Acts, ii : 38; Gal. iii: 27; Acts, xxii: 16. 

Ques. 3. What is the sacrament of the Lord's 
Supper? 

Ans. The sacrament of the Lord's Supper is ad- 
ministered in bread and wine, and is the sign that 
the body and blood of our Saviour, Jesus Christ, was 
offered in sacrifice on the Cross for us; it is also a 
seal that believers are partakers of the benefits ob- 
tained for the Christian through Jesus Christ. 

COMMENT.— The partaking of the Lord's Supper by be- 
lievers is a solemn act of grateful remembrance of Christ 
their Saviour. The Christian, in the performance of this 
solemn act, should receive especial blessing. The bread and 
wine remain unchanged, but the hearts of the believers who 
receive this sacrament with thanksgiving become thereby 
real partakers of the life of Christ. 

TEXTS— 1 Cor. xi : 28, 26; Matt, xxvi: 27, 28; 1 Cor. x: 16, 17. 



DEATH. 

i. Concerning the Article of Death. 
Ques. i. Who must die? 

Ans. It is appointed unto all men once to die. 
Death is the common lot of man. 

COMMENT. — Life in the human body must cease. Each 
man must die. The grave awaits us all. Our bodies must 
return to dust. Such, at least, is the conclusion of human 
experience. Such, at least, must be our reasonable expecta- 
tion. 

TEXTS— Heb. ix: 29; Job, xiv: 10; Eccl. iii: 2. 

Ques. 2. What is physical death? 

Ans. Physical death is the severance of body and 
spirit; the body returning to dust, and the spirit 
returning to God who gave it. 

COMMENT. — The decay of the physical body after death is 
a demonstrated truth. The human body becomes resolved 
into its elements through the dissolution in death. In this 
respect man is certainly related to the animal world. But 
the spirit of man, according to Revelation, returns to God. 
Eevelation is, also, adequately explicit in describing the con- 
dition of departed spirits, while in the intermediate state, 
and before the judgment. The gifts and favors of God to man 
are inseparably connected with, our conduct in this present 
life. Hence the immeasurable significance of this life to sin- 
ful men, to us all, since all have sinned. 

TEXTS —Gen. iii: 19; Eccl. iii: 21. 

ii. Concerning Death as the End of Probation. 
Ques. i. What is the doctrine of Probation? 
Ans. The doctrine of Probation is, that every 



b» EPWORTH CATECHISM. 

man, during life, must accept or reject the grace and 
the help of God, by means of which he may be freed 
from the power of sin. 

COMMENT. — During life, each man discloses whether he 
has an impenitent heart, shut to all the loving mercies of 
God. During life, also, each believer exhibits whether he is 
steadfast in his faith in God. Life, therefore, is still full of 
hope and blessing only for each believer. 

TEXTS.— Luke xiii: 3; Isa. lv: 6; Matt, xxii: 2. 

Ques. 2. Is there a Probation after death? 

Ans. There are no promises in scripture which 
may warrant hope in a secqnd probation. God, in- 
his love, has, from the beginning, used his power to 
save all men; and those, who reject in life His mer- 
ciful help, die without hope. 

COMMENT. — The almost general consensus of the Chris- 
tian Church agrees in the rejection of the doctrine of Sec- 
ond Probation. The temper and disposition of the departed 
spirits, so far as they relate to God, remains unchanged 
throughout the intermediate state. Probation, so far as it 
respects choice in God or continuance in the Christian life, 
terminates at death. Mercy is proffered to all, while life 
lasts. 

TEXTS— Matt, viii: 12; Johnxii:48; Matt, xi: 28. 



INTERMEDIATE STATE. 

i. Concerning the Abode of the Spirits of the 
Departed. 

Ques. i. What representation is given in scripture 
of the abode of the departed spirits? 

Ans. Both the Old and the New Testaments rep- 
resent the spirits of the departed as gathered in one 
vast domain. 

COMMENT. — This domain is the world for the spirits of the 
departed. Hither all spirits go upon the severance of the 
body and spirit at death. Here all departed spirits remain 
until the Eesurrection. Only God may invoke them hence. 

TEXTS-— Gen. xxxvii: 35; Isa. xiv: 11; Luke xvi: 23. 

Ques. 2. Are the spirits of the departed, both the 
good and the wicked, gathered without distinction in 
one place? 

Ans. The spirits of the departed, both the good 
and the wicked, are gathered in one place, but with 
distinction. The wicked are imprisoned, waiting 
final judgment : the good are free, waiting their in- 
heritance. And Christ has rule over all the departed 
spirits, as He is the Lord of the dead. 

COMMENT. — The good and the wicked are ever separated, 
even in the abode of the departed spirits. Man, in life, has 
freedom of choice; his departed spirit must obey. Christ is 
its Lord. But obedience to Christ is joy for the good, wheth- 
er in life or among the departed. Obedience to Christ is 
torment for the wicked among the departed spirits; and 
these in ust obey in that domain where they are gathered. 

TEXTS— Rev. i: 18: Luke xxiii: 13: 1 Cor. xv: 55. 



70 EPWORTH CATECHISM. 

ii. Concerning the Old Testament's Teaching Re- 
specting the Spirits of the Departed. 

Ques. i. What is the common name in the Old 
Testament for the abode of the departed spirits? 

Ans. The one almost invariable name in the Old 
Testament for the abode of the departed spirits is 
Sheol. 

COMMENT. — Sheol is one vast gathering place for the spir- 
its of the dead. Its character cannot be determined by any 
ideas suggested in derivations for the Hebrew word. Usage 
alone must be the interpreter. It is certainly deducible 
from this source, that the spirits of the dead enter into Sheol. 

TEXTS —Job x: 20, 22; Isa. xiv: 11. 

Ques. 2. What ideas are associated with Sheol 
in the Old Testament? 

Ans. It is taught in the Old Testament that Sheol 
is the place where human power and dominion come 
to an end ; where the wicked cease from troubling, 
and the weary are at rest. 

COMMENT. — Human power and dominion have no recogni- 
tion in Sheol. Such is the teaching of the Old Testament 
prophets. The king and the subject are alike in Sheol, being 
simply among the dead. The wicked cannot tnouble in Sheol. 
Hence, the good in this place have rest. Moreover, the spir- 
its of the departed in Sheol are both good and wicked, and 
this difference in character makes separation. 

TEXTS— Isa. xiv: 11; Job iii: 17. 

rn. Concerning the New Testament's Teaching 
Respecting the Spirits oe the Departed. 

Ques. i. What is the common name in the New 
Testament for the abode of the departed spirits? 



INTERMEDIATE STATE. 



71 



Ans. The common name in the New Testament is 
Hades. This word is a Greek word, and is used to 
translate the Hebrew word Sheol. Our English Bi- 
ble translates the word Hades sometimes by the word 

Hell. 

COMMENT.— Our Lord uses the word Hades in the same 
sense as the word Sheol is used in the Old Testament. This 
use of the word by our Lord is found in the parable of the 
Eich Man and Lazarus. But in the New Testament empha- 
sis is not given to the place, but rather to the condition of 
the dead. Hence the name Hades, for the place, although 
employed, is not prominent. But it is affirmed that all the 
dead are under dominion ; for Christ is the Lord of the dead. 

TEXTS— Luke xvi: 22-24; Matt, xi: 23. 

Ques. 2. What ideas are associated, in the New 
Testament, with Hades, as the place of the departed 
spirits? 

Ans. Our Lord taught that in Hades the wicked 
spirits in trouble could see the good ; but neverthe- 
less an impassable gulf separated them. The disci- 
ples of our Lord also spoke of the spirits of the de- 
parted, who died in Christ, as being with Him. 

COMMENT. — The reserve of the New Testament writers in 
regard to the spirits of the departed, who were enemies of 
God, is most remarkable. These writers assert that the 
good who have died are with the Lord. But the Lord himself 
reveals the great division in Hades, made by the impassable 
gulf. The portion where the spirits of the wicked are gath- 
ered, is called Gehenna. The portion where the spirits of 
the good are assembled, is called Paradise. One is a place 
full of trouble ; the other is a place of rest. 

TEXTS.— Luke xvi: 22: 2 Cor. y: 8: 2 Tim. ii: 11: 1 Thess. iv: 14. 



THE SECOND COMING OF CHRIST. 

i. Concerning the Time of His Coming. 

Ques. i. What is the statement of scripture estab- 
lishing the fact of the Second Coming of Christ? 

Ans. Our Lord said to the disciples : " I will come 
again.' 1 And also the angels of the Ascension said to 
them : " This same Jesus which is taken up from you 
into heaven, shall so come in like manner." 

COMMENT. — There can be no cloubt for the believer in 
Christ, that our Lord will come again. With his return are 
indissolubly connected the Resurrection, the Judgment, and 
the grand culmination of God's purpose in the gifts of Christ 
and the Holy Ghost. The belief iii the Second Coming of 
Christ is as immovable in the Christian Church as the belief 
in his first coming. " Our Lord will come again." 

TEXTS— Acts iii: 20, 21; i: 11. 

Ques. 2. What must take place in the world before 
the Second Coming of Christ? 

Ans. Our Lord said : "And this Gospel of the king- 
dom shall be preached in all the world for a witness 
unto all nations, and then shall the end come " 

COMMENT. — The Christian Church must accomplish the 
Missionary Movement, heralding the Gospel of the kingdom 
in all the world, for a witness unto all nations, before the 
Second Coming of Christ. The wonderful advance of Chris- 
tian missions among the nations of the earth, in this our day, 
is in partial fulfillment of these words of our Lord. Yet we 
may not infer from the prominence of the Missionary Move- 
ment in the Christian Church today that, therefore, the Sec- 



SECOND COMING OF CHRIST. 73 

ond Coming of Christ is at hand. Such conclusion would be 
without warrant. Yet, each believer, as he gives himself or 
his money to the cause of missions, may be confidently as- 
sured that he is preparing the way for the coming of Christ 
his Lord. 

TEXTS —Matt, xxiv: 14; 2 Thess. i:7. 

Ques. 3. Who knows the time for the coming of 
Christ? 

Ans. Our Lord said: "But of that day and that 
hour knoweth no man ; no, not the angels which are 
in heaven ; neither the Son, but the Father." 

COMMENT. — The time of the coming of Christ is unknown, 
save to the Father. The wisdom of God the Father has 
reserved this knowledge of the time unto himself ; but he 
will reveal it in due season. Therefore, it is unwise to be car- 
ried away by reports of the near approach of Christ's com- 
ing. We are to live as if it were far off, working mightily to 
spread the gospel and thus bring it nigh. We are to live as 
if it were nigh, being always ready to hear with welcome the 
trumpet voice announcing the Eesurrection. 

TEXTS,— Matt, xxiv: 3: 1 Thess. v:2; 2Pet.iii:10; Aetsi:7. 



ti. Concerning the Second Manifestation of 
Christ. 

Ques. 1. In what way shall Christ come again? 

Ans. The second Coming of Christ shall be with 
glory ; for " the Lord Jesus shall be revealed from 
heaven with Flis mighty angels." 

COMMENT. — The splendor of this Second Coming is a sub- 
ject for joyful meditation among His saints. The Christ, in 
full panoply of power, shall come again. With Him also 



74 EPWORTH CATECHISM. 

shall come His mighty angels. His coming shall be heralded 
with joy by the living among His saints; but fearful forebod- 
ings shall take possession of the enemies of God who are then 
alive. 

TEXTS.-2 Thess. i:7-10. 

Ques. 2. Why shall Christ come again in gloiy 
and power? 

Ans. Christ shall come again among the living in 
glory and power, in order " to take vengeance upon all 
them that obey not the gospel of Christ," and also 
in order " to be glorified in all them that believe." 

COMMENT. — In this glorious Second Coming of Christ, there 
is gravest significance for all who shall be living. The first 
deed done at His Second Coming will be " to take vengeance 
upon all them that obey not the gospel of Christ." The script- 
ures foretell a mighty increase in wickedness upon the 
earth at that time ; also a time of fiery trial for believers 
in the gospel. But at the moment when the wicked shall 
vaunt themselves in triumph, and the poor and needy believ- 
ers shall seem in defeat, then shall Christ come again in 
power and with his mighty angels, in order to restore the 
righteous and confound the wicked. Then all those who 
believe " shall be glorified in Him." 

TEXTS.— 2 Thess. i: 7-10. 

Ques. 3. What shall follow his Second Coming? 

Ans. There shall follow the Second Coming of 
Christ — first, the General Resurrection of the dead, 
and then the Final Judgment. 

COMMENT.— The first act of His Second Coming is the 
establishing of victory for the oppressed saints of God at 
that time. Such action is in accord with the love of the 
Saviour for His suffering followers. The second act of His 



SECOND COMING OF CHRIST. 75- 

coming will be the assemblage of all mankind through the 
resurrection of the dead. The third act of His coming will 
be the last judgment. Then shall all have been fulfilled, and 
the end has come. 

TEXTS— 2 Thess. i: 7-10; lCor.xv:13; 2 Pet. ii:9. 



THE RESURRECTION. 

i. As the Work of Christ. 
Ques. i. By whom are the dead raised? 

Ans. The dead are raised by the Son of God : " For 
the hour is coming in which all who are in the graves 
shall hear his voice and shall come forth." 

COMMENT. — His voice shall awake the dead. All who are 
in the grave shall come forth. The domain of Hades will 
give up the spirits of all men who Irave died. This scene will 
be the most magnificent ever beheld. Those living at the 
time will behold this wonderful work of Christ. The Resur- 
rection is the event which signalizes the victory over the 
grave- Death shall have no more dominion. 

TEXTS— John v: 24-29; vi:40; Phil, iii: 20, 21. 

Ques. 2. When are the dead raised? 

Ans. The dead are raised at the Second Coming 
of the Lord Jesus. The first work done at his com- 
ing will be the overthrow of all his foes who are then 
alive ; then will follow the raising of the dead ; for 
the last enemy to be overcome is death ; and this 
victory is to be made complete only by the general 
resurrection. 

COMMENT. — The General Resurrection is the beginning of 
the career of man in immortal life. His spirit could never 
die. Hut man was more than spirit. His body had been 
mortal from the beginning. Hence man, as body and spirit, 
will hi' mortal until the Resurrection. Thereafter, the de- 
parted spirit, united to Ins new body, shall he the immortal 



THE RESURRECTION. 77 

man. Death shall have no more power over him after the res- 
urrection. 

TEXTS— ^ Thess. i: 7-10; John xi: 25; 1 Cor. xv : 54, 55. 



ii. As the Union of the Spirit with a Body. 

Ques. i. What is essential to the resurrection of 
the dead? 

Ans. It is essential to the resurrection of the dead 
that each departed spirit be united to a body, and 
that earn one recognize it as his own body. 

COMMENT. — A body must be prepared for each one of the 
dead. It cannot be the body which was laid in the grave ; 
for that body has returned to dust, has become dissolved into* 
its elements. This body given again to each of the dead in 
the resurrection must be recognized as his own body. Per- 
sonal identity is a necessity, when each has again become 
man through the union of body and spirit in the resurrec- 
tion. 

TEXTS— 1 Cor. xv : 35-44. 

Ques. 2. Wherein does the resurrection-body dif- 
fer from our present bodies? 

Ans. The resurrection- body differs from our pres- 
ent body only, in not being subject to decay and death. 
Therefore, the resurrection-body is for all — incorrupt- 
ible, immortal, full of power and glory. Such a 
body is called a spiritual body. 

COMMENT. — This spiritual body is the inheritance of every 
human spirit after the resurrection. The wicked, no less 
than the good, will have the spiritual body. The wicked, as well 
as the good, will be immortal. It is not in the character of 
the body that the good and the wicked shall be distinguished 



78 EPWORTH CATECHISM. 

after the resurrection. The differentiating fact will be the 
relation of tne good and the wicked to God. The more mag- 
nificent the powers of the resurrected body are above the 
powers of our present body, the more will be the capacity of 
«ach man, after the resurrection, to experience joy or grief. 
Such is the grave import of the resurrection-body to each 
human being. 

TEXT— Phil. iii:2i. 

Ques. 3. When is the resurrection of the dead 
accomplished? 

Ans. The resurrection of the dead is accomplished 
when Jesus Christ unites each spirit to such a spirit- 
ual body as each may recognize as his own body. 
Then cometh the Judgment. 

COMMENT. — The Judgment must be sequent to the resur- 
rection. Judgment is passed upon conduct in the body. 
Hence man, as body and spirit, is judged. Hence, the neces- 
sity of the resurrection, and of its priority to the Judgment. 

TEXT.-l Cor. xv : 52. 



JUDGMENT. 

i. Concerning Christ and the Judgment. 

Ques. i. Who shall be the Judge after the resur- 
rection? 

Ans. Jesus Christ, by whom all dead and the liv- 
ing will receive, at the resurrection, the spiritual 
body, shall be the final Judge of the human race. 

COMMENT. — Jesus Christ is to be the final Judge of the hu- 
man race. His judgment will be just. He was man. He 
knew man. He revealed Himself to man as the Saviour, to 
lead man back to God. He will judge all men. and we know 
His judgment is true. 

TEXTS— A-ctsxvii: 31; 2 Cor. v:10; Rom,ii:16. 

Ques. 2. By what standard shall Christ judge all 
men? 

Ans. Christ shall judge all men according as each 
in life held faith in God, and wrought their deeds in 
love and truth. 

COMMENT. — No man ever lived, or can ever live, to whom 
the command, " Have faith in God," has not come in some 
form. No man has ever lived who did not approve deeds 
wrought in love and truth ; nor will such a man ever live. 
Religion and ethics have their origin in these inalienable 
capacities of the human soul. The clearness of the faith in 
God will be determined by the fullness of the revelation un- 
der which each one lived. Yet no age among men has ever 
been devoid of faith in God. 

TEXTS— Rom. ii: 15,16; ii:5, 6; Mark xi: 22. 



80 EPAVORTH CATECHISM. 

Ques. 3. What are the issues of the final judgment 

by Christ? 

Ans. Christ, at the judgment, shall sentence the 
wicked to banishment from God ; and he shall pre- 
sent the good, spotless and blameless, unto the 
Father. 

COMMENT. — The issues of the final judgment are for the 
wicked, separation from God ; and for the good, presentation 
unto God. Unutterable grief, or inexpressible joy, is the out- 
come of the judgment for every man. Therefore, " Seek the 
Lord while He may be found." 

T EXTS .— Matt, xxv : 33, 34 ; 2 Thess. i : 9. 



CONSUMMATION. 

i. Concerning the Eternal Kingdom. • 

Ques. i. Who constitute the citizens of the Eter- 
nal Kingdom? 

Ans. The good, after the judgment, are presented 
to the Father ; and they, having entered into the 
family of God as sons and daughters through the 
adoption in Christ, make the Eternal Kingdom. 

COMMENT. — Sin is conquered, the wicked removed 
away ; then is accomplished the establishment of the Eternal 
Kingdom. This event shall be accompanied with the crea- 
tion of the new heaven and the new earth. 

TEXTS. -1 Cor. xv : 24; 2 Pet. iii : 13. 

Ques. 2. What then follows? 

Ans. Then follows the life of the redeemed within 
the family of God ; and this life is eternal and blessed. 

COMMENT.— There we shall be changed from glory into 
glory ; and our praises, inspired by the Holy Ghost, shall be in 
ascribing salvation to God and to the Lamb. 

TEXTS— 1 John iii: 2; John xvii:21; 2 Cor. iii: 18. 
(6) 



ARTICLES OF RELIGION. 

*These Articles of Religion are the statements which define 
Methodism as a Protestant Body. They, therefore, discrimi- 
nate sharply along the lines of thought and practice, which 
divide Protestantism from Roman Catholicism. The Twenty- 
five Articles of Methodism are a judicious abridgment of the 
Thirty-nine Articles of the Protestant Episcopal Church, 
which were formulated in 1591. The phraseology of the Re- 
formers in the Anglican Church is abridged, not altered, in 
the articles retained by Methodism. 

i. Concerning, the Deity. 
Art. i. Of Faith in the Holy Trinity. 

There is but one living and true God, everlasting, 
without body or parts, of infinite power, wisdom and 
goodness ; the maker and preserver of all things, vis- 
ible and invisible. And in unity of this God-head, 
there are three persons, of one substance, power and 
eternity : the Father, the Son, and the Holy Ghost. 

COMMENT. — The nature, attributes and creatorship of God 
are succinctly and clearly stated in this Article. Also the 
Doctrine of the Trinity is affirmed and the names of the three 
divine persons, of one substance, power and eternity, are 
given — the Father and the Son and the Holy Ghost. A Prot- 
estant must be a Trinitarian. 

Art. 2. Of the Word, or Son of God, who Was 
Made Very Man. 

The Son, who is the word of the Father, the very 
and eternal God, of one substance with the Father, 
took man's nature in the womb of the blessed Vir- 



ARTICLES OF RELIGION. 83 

gin, so that two whole and perfect natures, that is to 
say, the God-head and the manhood, were joined to- 
gether in one person never to be divided; whereof is 
one Christ, very God and very man, who truly suf- 
fered, was crucified, dead and buried, to reconcile his 
Father to us, and to be a sacrifice, not only for origi- 
nal guilt, but also for the actual sins of men. 

COMMENT. — This Article asserts first, the Incarnation of 
the Son of God; He became very man and is the Christ. 
Secondly, the Death and the Burial of the Christ. And 
thirdly, the Two Divine Purposes in His Life and Death ; 
He is for Eeconciliation and for Sacrifice. 

Art. 3. Of the Resurrection of Christ. 

Christ did truly rise again from the dead and took 
again his body, with all things appertaining to the per- 
fection of man's nature, wherewith he ascended into 
heaven, and there sitteth until he return to judge all 

men at the last day. 

t 
COMMENT. — The Resurrection of Christ, involving the As- 
sumption again of the human body, and the Ascension of the 
risen Christ, are set forth in this article ; also that there is a 
Final Judgment and that Christ is the Judge. 

Art. 4. Of the Holy Ghost. 

The Holy Ghost, proceeding from the Father and 
the Son, is of one substance, majesty and glory with 
the Father and the Son, very and eternal God. 

COMMENT.— The Procession of the Holy Ghost and his Na- 
ture are declared here. It is a noticeable omission that the 
work of the Holy Ghost is not intimated even by a single 
word. 



84 EPWORTH CATECHISM. 

ii. Concerning the Holy Scriptures. 

Art. 5. Of the Sufficiency of the Holy Scriptures 
for Salvation. 

The Holy Scriptures contain all things necessary 
to salvation, so that whatsoever is not »ead therein, 
nor may be proved thereby, is not to be required of 
any man that it should be believed as an article of 
faith, or be thought requisite or necessary.to salvation. 
In the name of the Holy Scriptures we do understand 
those canonical books of the Old and New Testament 
of whose authority was never any doubt in the 
Church. 

The names of the canonical books are : Genesis, 
Exodus, Leviticus, Numbers, Deuteronomy, Joshua, 
Ruth, the First Book of Samuel, the Second Book of 
Samuel, the First Book of Kings, the Second Book of 
Kings, the First Book of Chronicles, the Second Book 
of Chronicles, the Book of Ezra, the Book of Nehe- 
miah, the Book of Esther, the Book of Job, the 
Psalms, the Proverbs, Ecclesiastes or the Preacher, 
Canticles or Songs of Solomon, Four Prophets the 
greater, Twelve Prophets the less. All the books of 
the New Testament, as they are commonly received, 
we do receive and account canonical. 

COMMENT.— It is noticeable with what care every book of 
the Old Testament, with the exception of all the prophets, is 
specifically named in this article. It is also to be noticed 
that the books of the New Testament are not enumer- 
ated. In this manner the Protestant reformers signified that 
those parts of Holy Scriptures which are most likely to be 
overlooked, or questioned, are nevertheless canonical and are 
veritable portions of the word of God. 



ARTICLES OF RELIGION. 85 

Art. 6. Of the Old Testament. 

The Old Testament is not contrary to the New, for 
both in the Old and New Testament everlasting 
life is offered to mankind by Christ, who is the only 
Mediator between God and man, being both God and 
man. Wherefore they are not to be heard who feign 
that the old fathers did look only for transitory prom- 
ises. Although the law given from God by Moses, 
as touching ceremonies and rites, doth not bind 
Christians, nor ought the civil precepts thereof, of ne- 
cessity be received in any commonwealth ; yet not- 
withstanding, no Christian whatsoever is free from 
the obedience of the commandments which are called 
moral. 

COMMENT. — This article asserts not contrariety, but harmo- 
ny, between the Old and New Testament ; for the Mediato- 
rial Office of Christ, leading to everlasting life, is a theme 
common to both. Therefore, the old fathers were staid by 
eternal promises. Further, it is clearly stated herein that 
the rites and ceremonies belonging to the Old Testament re- 
ligion, also the civil precepts connected with the Jewish 
state, are not binding on the Christian. Bat the moral com- 
mandments are to be obeyed. 



in. — Concerning Mankind. 

Art. 7. Of Original or Birth Sin. 

Original sin standeth not in the following of Adam, 
as the Pelagians do vainly talk,. but it is the corrup- 
tion of the nature of every man, that naturally is en- 
gendered of the offspring of Adam, whereby man is 



»t> EPWORTH CATECHISM. 

very far gone from original righteousness and of his 
own nature inclined to evil and that continually. 

COMMENT. — Depravity of our nature, as part of our birth- 
right, is the doctrine of this article. Human nature, natural- 
ly engendered and unrestored, is gone far from original right- 
eousness and is continually inclined to evil. 

Art. 8. Of Free- Will. 

The condition of man after the fall of Adam is 
such that he cannot turn and prepare himself by his 
own natural strength and works, to faith and calling 
upon God ; wherefore we have no power to do good 
works, pleasant and acceptable to God, without the 
grace of God by Christ preventing (preceding) us, 
that we may have a good will, and working with us 
when we have that good will. 

COMMENT. — This article teaches the inability of the natu- 
ral man to turn unto faith and calling upon God without the 
grace of God by Christ. This grace leads us unto good will, 
and then, working within us, incites unto good works. 

Art. 9. Of the Justification of Man. 

We are accounted righteous before God, only for 
the merit of our Lord and Saviour, Jesus Christ, by 
faith and not for our own works or deservings. Where- 
fore, that we are justified by faith only, is a most 
wholesome doctrine and very full of comfort. 

COMMENT. — Before God, our righteousness is in Jesus 
Christ by faith. Therefore, this article affirms the doctrine 
of Justification only by faith. 

Art. 10. Of Good Works. 

Although good works, which are the fruits of faith, 



/ 

ARTICLES OF RELIGION. 87 

and follow after justification, cannot put away our 
sins and endure the severity of God's judgments, yet 
are they pleasing and acceptable to God in Christ and 
spring out of a true and lively faith, insomuch that 
by them a lively faith may be as evidently known as 
a tree is discerned by its fruit. 

COMMENT. — This article excludes any merit in our own 
good works to put away sins, or any such merit as may en- 
dure the severity of God's judgment ; yet as the fruit of faith 
they are well pleasing to God in Christ. 

Art. ii. Of Works of Supererogation. 

Voluntary works — besides over and above God's 
commandments — which are called works of superero- 
gation, cannot be taught without arrogance and impi- 
ety. For by them men do dec! are that they do not only 
render unto God as much as they are bound to do, 
but that they do more for his sake than of bounden 
duty is required; whereas Christ said plainly: 
" When ye have done all that is commanded you, say, 
' We are unprofitable servants.' " 

COMMENT. -By this article good works as service in excess 
of our obligations are banished from our thoughts. Hence 
not arrogance, but humility, should accompany us when we 
come into the presence of our God. 

Art. 12. Of Sin after Justification. 

Not every sin willingly committed after justifica- 
tion, is the sin against the Holy Ghost and unpardon- 
able. Wherefore, the grant of repentance is not to be 
denied to such as fall into sin after justification. 
After we have received the Holy Ghost, we may de- 
part from grace given and fall into sin, and by the 



88 EPWORTH CATECHISM. 

grace of God rise again and amend our lives. And 
therefore they are to be condemed who say they can 
no more sin as long as they live here, or deny the 
place of forgiveness to such as truly repent. 

COMMENT. — Three assertions are made in this article: The 
sin against the Holy Ghost may be committed, even after 
justification; other sins willingly committed after justifica- 
tion may be pardonable ; we may by the grace of God be 
saved from these sins and amend our lives. We have here a 
touching- view of the mercifulness of God. 



iv. Concerning the Church. 
Art. 13. Of the Church. 

The visible Church of Christ is a congregation of 
faithful men, in which the pure word of God is 
preached and the sacraments duly administered ac- 
cording to the Christ's ordinance, in all those things 
that of necessity are requisite to the same. 

COMMENT.— The Protestant definition of the Visible 
Church of Christ makes up this article. Its brevity and 
yet its completeness, have especial charm. It is no chance 
gathering, but a congregation of faithful men ; it contemplates 
no exposition of moral and social themes, but the preaching 
of the word of God. It requires also the sacraments to be 
duly administered. 

Art. 14. Of Purgatory (and other errors). 

The Romish doctrine concerning purgatory, pardon, 
worshiping and adoration, as well of images as of rel- 
ics and also invocation of saints, is a fond thing 



ARTICLES OF RELIGION. 89 

vainly invented and grounded upon no warrant of 
scripture, but repugnant to the word of God. 

COMMENT. — Four great errors of the Komish Church are 
branded by this article as repugnant to the word of God. 
These four are Purgatory, Pardon, Worshiping and Adora- 
tion of Things, Invocation of Saints. 

Art. 15. Of SpeakiDg in the Congregation in such a 
Tongue as the People Understand. 

It is a thing plainly repugnant to the word of God, 
and the custom of the primitive Church, to have pub- 
lic prayer in the Church, or to minister the sacra- 
ments, in a tongue not understood by the people. 

COMMENT. — This article also excludes another error of the 
Romish Church by asserting it to be repugnant to the word 
of God. This error is to have the public prayer or the sacra- 
ments conducted in an unknown tongue. 



v. Concerning the Sacraments. 

Art. 16. Of the Sacraments. 

Sacraments ordained of Christ are not only badges 
or tokens of Christian men's profession, but rather 
they are certain signs of grace and God's good will to- 
ward us, by the which he doth work invisibly in us 
and doth not only quicken, but also strengthen and 
confirm our faith in him. 

There are two sacraments ordained of Christ our 
Lord in the gospel ; that is to say, Baptism and the 
Supper of the Lord. 

Those five commonly called sacraments, that is to 



90 EP WORTH CATECHISM. 

say, confirmation, penance, orders, matrimony and 
extreme unction, are not to be counted for sacraments 
of the gospel, being such as have partly grown out of 
the corrupt following of the apostles, and partly are 
states of life allowed in the scriptures ; but yet have 
not the like nature of Baptism and the Lord's Sup- 
per, because they have not any visible sign or cere- 
mony ordained of God. 

The sacraments were not ordained of Christ to be 
gazed upon or to be carried about, but that we should 
duly use them. And in such only as worthily receive 
the same, they have a wholesome effect or operation ; 
but they that receive them unworthily purchase to 
themselves condemnation, as St. Paul saith, 1 Cor. 
xi: 29. 

COMMENT. — Four paragraphs make up this article. The 
first sets forth the nature of the sacraments. They are to- 
kens of Christian profession, they are certain signs of God's 
grace and good will. The second plainly states the number 
of the sacraments. The third excludes the five so called 
sacraments, which in addition to these two are celebrated in 
the Roman Catholic Church. The fourth affirms that Chris- 
tians should duly use the sacraments. This article .in its 
four parts, guards against grave and grievous errors. 

Art. 17. Of Baptism. 

Baptism is not only a sign of profession and mark 
of difference, whereby Christians are distinguished 
from others that are not baptized, but it is also a sign 
of regeneration or the new birth. The baptism of 
young children is to be retained in the Church. 

COMMENT. — Th<> sacrament of baptism is considered inthis 



ARTICLES OP RELIGION. 91 

article. It is a sign of Regeneration. All mature persons by 
receiving Baptism, declare that they profess to have obtained 
the salvation which is offered in Jesus Christ. Baptism 
is also a mark of difference. Each recipient is declared, by 
Baptism to be under Christian training and influence. This 
declaration is made either by the person baptized, or its spon- 
sors. The baptism of young children may be employed as a 
mark of difference, but not as a sign of profession. The 
mode of Baptism is not prescribed by the Protestant Articles 
of Faith. The various branches of Protestantism establish 
their own usage. 

Art. 18. Of the Lord's Supper. 

The Supper of the Lord is not only a sign of the love 
that Christians ought to have among themselves one 
to another, but rather a sacrament of our redemption 
by Christ's death ; insomuch that to such as rightly, 
worthily, and with faith receive the same, the bread 
which we break is a partaking of the body of Christ ; 
and likewise the cup of blessing is a partaking of the 
blood of Christ. 

Transubstantiation, or the change of the substance 
of bread and wine in the Supper of our Lord, cannot 
be proved by holy writ ; but is repugnant to the plain 
words of scripture, overthroweth the nature of the 
sacrament, and hath given occasion to many supersti- 
tions. 

The body of Christ is given, taken, and eaten in 
the Supper, only after a heavenly and spiritual man- 
ner ; and the means whereby the body of Christ is 
received and eaten in the Supper is faith. 

The sacrament of the Lord's Supper was not by 
Christ's ordinance reserved, carried about, lifted up r 
or worshiped. 



92 EPWORTH CATECHISM. 

COMMENT. — Each one of these four paragraphs gives clear 
definition to certain Protestant beliefs in regard to the sac- 
rament. In the first paragraph, the Lord's Supper is affirmed 
to be a sign of the love that Christians ought to have among 
themselves. Yet this is by no means its chief and ordained 
significance. The Lord's Supper is rather a sacrament of our 
redemption by Christ's death. To partake of this sacrament 
rightly, worthily, and with faith, is to become partakers of 
the life of Christ. In the second paragraph the great error 
of the Roman Catholic Church is set forth. Transubstan- 
tiation cannot be proved by holy writ. In the third, it is 
asserted how the body of Christ is given, taken, eaten in 
this Supper. It is partaken only after a heavenly and spir- 
itual manner. And faith is the means. Thus, partakers of 
the Lord's Supper are engaged in a deeply religious exercise. 
Partaking of it is no formal acceptance of the elements, bread 
and wine, accompanied with some faint hope or superstitious 
belief, that somehow the eating and drinking of these ele- 
ments will make some marvelous work and change. It is to 
bring the whole spiritual man in exercise, and to behold the 
loving work in our redemption, which our Lord accom- 
plished. Thus partaking, this sacrament becomes power un- 
to fuller life in God. The last paragraph is the banishment, 
from Protestant usage, of those peculiar customs in the Eo- 
man Catholic Church, and other Churches, of reserving, car- 
rying about, lifting up, or worshiping this sacrament. . The 
sacrament of the Lord's Supper should ever be an occasion 
of comfort and joy. 

Art. 19. Of both Kinds. 

The cup of the Lord is not to be denied to the lay 
people, for both the parts of the Lord's Supper by 
Christ's ordinance and commandment, ought to be 
administered to all Christians alike. 

COMMENT.— Another error of Romanism and other Chris- 
tian Churches is in this Article opposed. Each Protestant is 



ARTICLES OF RELIGION. 93 

entitled, according to his faith, to partake of the Lord's Sup- 
per in both kinds. Nay, more, each Protestant declares that 
this right is the birthright of every Christian. Comfort and 
joy in the sacrament of the Lord's Supper is extended 
through promise to each believer. 



vi. Concerning Masses. 

Art. 20. Of the one Oblation of Christ, Finished 
upon the Cross. 

The offering of Christ once made, is that perfect 
redemption, propitiation and satisfaction for all the 
sins of the whole world, both original and actual ; 
and there is none other satisfaction for sin but that 
alone. Wherefore the sacrifice of masses, in the 
which it is commonly said that the priest doth offer 
Christ for the quick and the dead, to have remis- 
sion of pain or guilt, is a blasphemous fable and dan- 
gerous deceit. 

COMMENT. — This Article maintains the unique, perfect, 
and complete work, which the offering of Christ once made, 
hath accomplished. His offering for all sin was sufficient. 
It hath redeemed us.. It hath propitiated God. It hath 
made satisfaction. Hence there is no other satisfaction for 
sin. Therefore the sacrifice of masses is blasphemous. 

vii. Concerning the Marriage of Ministers. 
Art. 21. Of the Marriage of Ministers. 

The ministers of Christ aie not commanded by 
God's law. either to vow trie estate of single life, or 
to abstain from marriage ; therefore it is lawful for 
them, as for all other Christians, to marry at their 



94 EPWORTH CATECHISM. 

own discretion, as they shall judge the same to serve 
best to godliness. 

COMMENT. — Protestantism excludes no minister from the 
home-life. This Article draws a sharp line of demarcation 
between the priest of the Roman Catholic Churches and the 
Greek and Protestant Churches. The right to the home be- 
longs alike to the clergy and laity. This right is guaranteed 
by the word of God. 



viii. Concerning Worship in the Churches. 
Art. 22. Of the Rites and Ceremonies of Churches. 

It is not necessary that rites and ceremonies should 
in all places be the same, or exactly alike ; for they 
have been always different, and may be changed ac- 
cording to the diversity of countries, times and men's 
manners, so that nothing be ordained against God's 
word. Whosoever, through his private judgment, 
willingly and purposely doth openly break the rites 
*nd ceremonies of the Church to which he belongs, 
which are not repugnant to the word of God, and are 
ordained and approved by common authority, ought 
to be rebuked openly, that others may fear to do the 
like as one that offendeth against the common order 
of the Church and woundeth the consciences of weak 
brethren. 

Every particular Church may ordain, change, or 
abolish rites and ceremonies, so that all things may 
be done to edification. 

COMMENT. — The many different communions, within the 



ARTICLES OF RELIGION. 95 

Protestant movement, made it obligatory upon those who 
formulated this Article, that liberty be given in the matter 
of rites and ceremonies. Two restrictions, however, are 
made. No rite and no ceremony may be ordained which is 
against the word of God. Also, each member must conform 
to the rites and ceremonies of the Church to which he be- 
longs, or else be openly rebuked. This article repeats the 
statement of this liberty which is to be enjoyed by every 
particular Church, so far as it has regard to rites and cere- 
monies. By this repetition, it is indicated how important 
this liberty was regarded by the Protestant reformers. 



ix. Concerning a Christian Man's Obligations. 

Art. 23. Of the Rulers of the United States of 
America. 

The President, the Congress, the General Assemblies, 
the Governors and the Councils of State, as the dele- 
gates of the people, are rulers of the United States of 
America, according to the divisions of power made 
to them by the Constitution of the United States, and 
by the Constitutions of their respective States. And 
the said states are a sovereign and independent na- 
tion, and ought not to be subject to any foreign juris- 
diction. 

COMMENT. — American Methodism will ever hold this Ar- 
ticle in highest esteem. It is the early and clear recognition 
of the government of the United States. It is intruded 
among all the others, and is peculiarly American. The note 
attached to this Article in the Disciplines of Methodism, re- 
quires of all its preachers and people to behave themselves 
as peaceable and orderly subjects, under whatsoever gov- 
ernment they may live. 



EPWORTH CATECHISM. 



Art. 24. Of Christian Men's Goods. 

The riches and goods of Christians are not com- 
mon, as touching the right, title and possession of 
the same, as some do falsely boast. Notwithstanding, 
every man ought of such things as he possesseth lib- 
erally to give alms to the poor, according to his abil- 
ity. 

COMMENT. — Protestantism endorses no communism, which 
holds that the riches and goods of Christians are common, 
as touching right, title, and possession of the same. Yet a 
Christian man is under obligation liberally to give alms to 
the poor, according to his ability. 

Art. 25. Of a Christian Man's Oath. 

As we confess that vain and rash swearing is for- 
bidden Christian men by our Lord Jesus Christ and 
James his apostle, so we judge that the Christian re- 
ligion doth not prohibit, but that a man may swear 
when the magistrate requireth, in a cause of faith and 
charity, so it be done according to the prophet's teach- 
ing in justice, judgment and truth. 

COMMENT. — A Christian man may make oath before a 
magistrate when such an oath is required. The oath should 
be made " in justice, judgment, and truth." 



GENERAL RULES. 

Methodism is thoroughly Protestant, and. has no place, in 
its broad domains, for work of supererogation. Yet Method- 
ism believes in works of attestation. It is fundamental with 
Methodism, that conduct should evidence Christian life. 
'"There is only one condition previously required of those 
who desire admission into these Societies — a desire to flee 
from the wrath to come. and to be saved from their sins." 
Desire to be saved from sin, is the full creed of a Methodist. 
Hence the mourner's bench is indigenous to the Methodist 
Church. And at her altars seekers of religion bow. 

1. Concerning Avoidance of Evil. 

It is therefore expected of all who continue therein 
that they should continue to evidence their desire of 
salvation — 

First, by doing no harm, by avoiding evil of every 
kind, especially that which is most generally prac- 
ticed : such as, 

The taking of the name of God in vain ; the profaning 
the day of the Lord, either by doing ordinary work therein. 
or by buying or selling ; drunkenness, or buying or selling 
spirituous liquors, or drinking them, unless in the case of 
extreme necessity ; slave-holding ; buying or selling slaves ; 
fighting, quarreling, brawling; brother going to law with 
brother ; returning evil for evil, or railing for railing ; the using 
many words in buying or selling ; the buying or selling goods 
that have not paid the duty ; the giving or taking things on 
usury — that is, unlawful interest ; uncharitable or unprofita- 
ble conversation, particularly speaking evil of magistrates or 
of ministers ; doing to others as we would not they should 
do unto us ; doing what we know is not for the glory of God, 
as — 
The putting on of gold and costly apparel; the taking such diversions 
(7) 



»© EPWORTH CATECHISM. 

as cannot be used in the name of the Lord Jesus; the singing those songs, 
or reading those books, which do not tend to the knowledge or love of 
God; 

Softness or needless self-indulgence ; laying up treasures 
upon earth ; borrowing without a probability of paying, or 
taking up goods without a probability of paying for them. 

ii. Concerning the Doing of Good. 

It is expected of all who continue in these societies 
that they should continue to evidence their desire of 
salvation — 

Secondly, by doing good ; by being in every kind 
merciful after their power, as they have opportunity ; 
doing good of every possible sort, and as far as pos- 
sible to all men : 

To their bodies of the ability which God giveth, by giving 
food to the hungry, by clothing the naked, by visiting or help- 
ing them that are sick or in prison ; 

To their souls, by instructing, reproving, or exhorting all 
we have any intercourse with ; trampling under foot that 
enthusiastic doctrine, that "we are not to do good unless our 
hearts be free to it." 

By doing good, especially to them that be of the 
household of faith, or groaning so to be ; 

Employing them preferably to others, buying one of 
another, helping each other in business ; and so much the 
more, because the world will love its own, and them only. 

By all possible diligence and frugality that the Gos- 
pel be not blamed. 

By running with patience the race which is set 
before them, denying themselves, and taking up 
their cross daily ; submitting to bear the reproach 



GENERAL RULES. 



of Christ, to be as the filth and offscouring of the 
world, and looking that men should say all manner of 
evil of them falsely for the Lord's sake. 

Hi; Concerning Attendance upon the Means of 
Grace. 

It is expected of all who desire to continue in these 
Societies that they should continue to evidence their 
desire of salvation — 

Thirdly, by attending upon all the ordinances of 
God. Such are : 

The Public AYorship of God; 

The Ministry of the Word, either read or expounded ; 

The Supper of the Lord ; 

Family and Private Prayer ; 

Searching the Scriptures ; and 

Fasting, or Abstinence. 



APOSTLES' CREED. 

The Faiths of this Creed are fundamental to the Christian 
Religion. By them all the branches of the Christian Church 
are united together. In them the Greek Church, and the 
Roman Catholic Church, and the Protestant Churches, find 
a common inheritance. Therefore these faiths are essential, 
since no Christian Church denies them. It may be affirmed, 
that they constitute a Common Bond of Union among all 
Christian Churches. 

i. Concerning God, the Father. 

i. Faith. I believe in God the Father Almighty, 
Maker of Heaven and Earth. 

COMMENT.— God, in His power, and God in Creatorship, 
are frequent themes of the Old Testament. It is in the 
Book of Job where God, as the Almighty, has its richest un- 
folding. The doctrine of God, the Maker, attracted also in 
a most remarkable degree the religious thought of the He- 
brew nation. But it was reserved for the New Testament to 
develop the doctrine of God the Father. Our Sonship and 
the Family of God constitute a center around which the 
affections of the Christian Church love to gather. The 
Christian heart responds with love to the words, " Our 
Father, who art in heaven." 

ir. Concerning Jesus Christ, Our Saviour. 

2. Faith. And in Jesus Christ, His only Son, our 
Lord. 

COMMENT. — The relation of Jesus Christ to God and to us 
is the one subject around which the New Testament circles 
as the planets about their central sun*. Jesus Christ is di- 
vine. He is the only begotten Son of God. This unique 



apostles' creed. 101 

relation, which the Christ holds to God, exalts Him so that 
He thereby becomes our Lord. We are under His rulership. 
The New Testament expands the idea and mode and purpose 
of this government by the Christ. The divinity of Christ is 
affirmed in this faith, and also His lordship over us. 

3. Faith. Who was conceived by the Holy Ghost, 
born of the virgin Mary. 

COMMENT. — The mystery of the incarnation is herein set 
forth. The distinct and peculiar nature of Christ is readily 
conceded, when we accept this statement of the manner of 
his generation. We love the mother, because we love her 
child, even Jesus the Christ: 

4. Faith. Suffered under Pontius Pilate ; was cru- 
cified, dead, and buried. 

COMMENT. — The life of Christ is given here in briefest and 
clearest outline. He suffered. He was crucified, dead, and 
buried. He lived, and His life terminated through the vio- 
lence of men. The fact is only asserted. The great import 
of the fact is not even glanced at here. The fact, if believed, 
would unfold sometime its significance. Here is the doc- 
trine of the humanity of Christ delineated in boldest and 
simplest words. 

5. Faith. On the third day He rose again from the 
dead. 

COMMENT.— The Resurrection is the theme of this faith. 
Because the darkness of the tomb is broken, the tomb is not 
the end of hope with the Christian. There is for the Chris- 
tian a Christmas Morn. There is also an Easter Morn. Each 
is a time of joy. 

6. Faith. He ascended into heaven, and sitteth at 
the right hand of God the Father Almighty. 

COMMENT.— The life in heaven is now the life of the resur- 
rected Christ. He rose, but not again to pass through the 
changes of human life. He rose, and ascended into heaven 



102 EPWORTH CATECHISM. 

where he lives, seated at the place of honor and power. The 
exalted Christ wins our love, even as the humble Christ did. 
In each state Christ attracted and attracts our deepest love. 
Our affections are set on things above. 

7. Faith. From thence He shall come to judge the 
quick and the dead. 

COMMENT. — There is a final judgment, according to the 
Christian faith. And our judge, in that day, is Jesus Christ. 
None can escape this judgment-bar. The living will be be- 
fore it ; and the dead also will be raised up, in order to be 
present there. He will come to judge. Such is our faith. 



in. Concerning Salvation. 

8. Faith. I believe in the Holy Ghost. 

COMMENT.— The formulators of this creed complete here 
the statement of faith in the Trinity. It would seem that 
the Creed was developed under the Faith in the Trinity. If 
so, then its order in statement was determined by this Chris- 
tian mystery. This order may be represented thus: I be- 
lieve— 

(1) In God and certain associated truths. 

(2) And in Je.-us Christ and certain associated truths. 

(3) In the Holy Ghost and certain associated truths. 

This three-fold division is certainly suggested by the form 
of the Creed. 

9. Faith. The Holy Catholic Church, the Com- 
munion of Saints. 

COMMENT.— The Holy Catholic Church is most accurately 
defined by the appositive expression, " The Communion of 
Saints." In the broadest and best sense the Holy Catholic 
Church is this communion. It should not escape notice that 
the word " Holy" is common to this faith and the preceding. 
I! is (he Holy Ghost, the Holy Catholic Church, or the Com- 



apostles' creed. 103 

munion of the Holy. This fact indicates that Christians be- 
lieve in the work of the Holy Ghost as specially within the 
Church. 

10. Faith. The forgiveness of sins. 

COMMENT. — The Christian enters into the gospel of peace 
with this faith upon his lips. There is forgiveness of sins. 
The doctrine of God the Father, of Christ, his Son and our 
Saviour, of the Holy Ghost and the Communion of Saints, all 
have their special and marvelous relation to the doctrine of 
the Forgiveness of Sins. Forgiveness of Sins is the opening 
of the door which admits us unto the Father. The Forgive- 
ness of Sins is the gospel which the Christian heralds to the 
world. 

ii. Faith. The Resurrection of the body. 

COMMENT. — The resurrection of the body is so daring that 
none but the divine mind could have conceived such a con- 
ception. It is not the resurrection of one body, or of many 
bodies, but the resurrection of the bodies of all who have or 
may die. In face of this fact, each man should forecast the 
possibilities of the time, sequent to the resurrection, for him- 
self. 

12. Faith. And the Life Everlasting. 

COMMENT.— So death follows the time after the Resurrec- 
tion. Thereafter it is for all men everlasting life. Such 
is the twelfth faith of this Apostles' Creed. Nothing is 
affirmed as to the condition of men after the Resurrection. 
This life determines this condition. The character of each 
man, as wrought out in this life, is the determinant. The 
judge of this character, as scriptures teach and as this Creed 
affirms, is the Lord Jesus Christ. This faith only asserts the 
fact of Everlasting Life. Sin alone threatens the large 
hope for man in this life everlasting. The Christian pro- 
claims his faith in the forgiveness of sins. Hence, in for- 
giveness of sins, he grounds his hope of joy in the life ever- 
lasting. 



THE TEN COMMANDMENTS OF MOSES. 

These commandments are very old. They contain the 
great central truths connected with God and man, around 
which the Old Testament gathers. They are clothed with 
the highest authority, having had the endorsement of the 
Christ. Every branch of the Christian Church holds them 
in the highest reverence, and inculcates obedience to them. 
They are practical, inspired precepts, to guide us in our wor- 
ship of God and in our relations with our neighbors. 

i. Concerning Duties toward God. 

First Commandment: I am Jehovah thy God ; 
thou shalt have no other gods before me. 

COMMENT.— Jehovah is the God of Israel. As Jehovah, 
God revealed himself to this chosen people. He is known 
by other names in scripture. Still, for Israel, the peculiar 
and historical name is Jehovah. The revelation of Jehovah 
is the central theme of the Hebrew scriptures. He awakens 
their love. His anger at their sins arouses their fears. His 
mercies and loving-kindnesses win their gratitude. Jehovah 
is to have no rival. He must be supreme in their thoughts 
and minds ; also in our minds and thoughts. Such a faith is 
monotheistic. 

Second Commandment: Thou shalt not make 
unto thee any graven image, or any likeness of any- 
thing that is in heaven above, or that is in the earth 
beneath, or that is in the water under the earth ; thou 
shalt not bow down thyself to them nor serve them. 

COMMENT. — ( >ur worship and religious service belong only 
to Jehovah God. Nothing in all the universe, in heaven, in 
earth, or elsewhere, may be exalted, so as to be worshiped 

and served. This injunction excludes idolatry. 



THE TEN COMMANDMENTS. 105 

Third Commandment: Thou shalt not take the 
name of Jehovah, thy God, in vain. 

COMMENT. — Here is taught reverence for the name of Je- 
hovah. Each mention of his name is to be associated with 
noble thoughts and deeds. Our hours of meditation, not our 
hours of amusement, are only appropriately connected with 
the name of Jehovah. It is sin and irreligious to mix up the 
name of Jehovah with the trifles and the momentary vexations 
of life. His name is to be reserved for -the times, when we 
fix our minds on things eternal. 

Fourth Commandment: Remember the Sabbath 
day to keep it holy : six days shalt thou labor and 
do all thy work; but the seventh day is the Sabbath 
of Jehovah thy God. 

COMMENT. — It seems most strange, that Jehovah com- 
mands us to keep the Sabbath holy by ceasing from labor, 
by resting on His day. The day is kept holy, if therein we 
do no labor. Jehovah would make His day teach us the 
profound truth, that He is our rest. In Him we are to have 
peace. In a deep sense, holiness is restfulness in Jehovah. 
It is His voice, in greatest kindness, which commands that 
we remember to rest on the Sabbath day. 



ii. Concerning Duties toward our Neighbors. 

Fifth Commandment: Honor thy father and 
mother, that thy days may be long upon the land, 
which Jehovah thy God giveth thee. 

COMMENT.— This Fifth Commandment is the law of obedi- 
ence. The first duty among our fellows is duty related to 
those who are nearest us ; it is duty to our parents ; it is to 
"Honor lather and mother." The names freighted with 
richest associations and memories are those of father and 
mother. Honor to them is in obedience. A reverent and 



106 EPWORTH CATECHISM. 

loving submission is the right attitude of the child toward 
the parents. The discipline of the home in obedience fits an 
individual to assume the obligations of a citizen and the obli- 
gations of a Christian. Both relations require submission to 
the law of obedience. 

Sixth Commandment: Thou sha.lt not kill. 

COMMENT. — The Sixth Commandment is the law against 
anger. The extremest act of violent anger is murder. Yet 
this feeling is destructive everywhere. Christ unites with 
His interpretation of this commandment the deadly effects 
of anger in human life. There is ever danger in all out- 
breaks of anger. Control alone is security. 

Seventh Commandment: Xhou shalt not commit 
adultery. 

COMMENT.— The Seventh Commandment is the law of 
purity. There is significance in the place it occupies in the 
Decalogue. This commandment is the seventh. The num- 
ber seven is the symbol of rest. The day of rest is the Sab- 
bath, which is the seventh. Great restfulness is inseparable 
from purity. " Blessed are the pure in heart, for they shall 
see God " Seeing God is rest. The higher interpretation of 
this command is given by Christ. The impure in heart may 
be cleansed, and so find rest. 

Eighth Commandment: Thou shalt not steal. 

COMMENT. — the Eighth Commandment is the law of hon- 
esty. Our dealings with one another is regulated by this 
law. Fairness in transactions is honesty. The taking of 
wily advantage is dishonest. This law has a wide applica- 
tion. It is connected with barter and exchange. The break- 
ing of this law is too common, and our excuses are weak and 
foolish. 

Ninth Commandment: Thou shalt not bear 
false witness against thy neighbor. 



THE TEN COMMANDMENTS. 107 

COMMENT.— The Ninth Commandment is the law of truth. 
Our words, and our looks, are involved in the keeping or the 
breaking of this law. We should make things seem only 
what they are ; we should represent in words only what is 
warranted by fact. Truthfulness secures stability in human 
life. So great is the scope of the law of truth, that Christ 
affirms of himself, " I am the truth." Endeavor to keep this 
law refines character and makes attractive each upholder of 
this law. 

Tenth Commandment: Thou shalt not covet. 

COMMENT. — The Tenth Commandment is the law of con- 
tentment. Satisfaction with what we possess is content- 
ment. God has sufficiently endowed with good gifts each 
man, so that in these gifts each may find enough to content 
his spirit. Envy is the forerunner of many sins. Content- 
ment is a wise confidence in the goodness of God. It is the 
acknowledgment that what he withholds is for our good. 
Contentment leads to patience, which waits until God's time 
arrives for increasing His gifts. We honor God in content- 
ment. 



THE NINE BEATITUDES OF CHRIST. 

Blessedness for the human heart is the gospel which Christ 
proclaimed to the world. His nine Beatitudes present, in 
shortest compass, all the secret of blessedness so far as it is 
concerned with the various appropriate conditions in human 
life. These Beatitudes are spoken to all our race — Jew, and 
Christian, and heathen. They are great showers of blessings, 
which fall with refreshment upon the needy hearts of men. 
They are a great sunshine, which kindles new life in despair- 
ing human hearts ; which chases away darkness and gloom 
from human spirits. Their fullness of meaning is witness to 
the divine nature of Him who gave them form and utterance. 

i. Concerning the Three Impoverishments and 
Blessedness. 

First Beatitude: Blessed are the poor in spirit, 
for theirs is the kingdom of heaven. 

COMMENT. — The first impoverishment is poverty of spirit. 
Many never feel this poverty. They are occupied wholly 
with the material. All that appeals to the senses, holds sway 
over their minds and hearts. For these there is nothing but 
the earth. Many also feel poverty of spirit. Amid the 
pleasures of the senses, a deep and constant want is felt. 
The habitant of our body, even our spirit, obtrudes its needs 
and restlessly demands satisfaction. Those who feel the 
need of the Spirit are poor in spirit. They are called blessed, 
and their portion is the kingdom of heaven. 

Second Beatitude: Blessed are they that mourn, 
for they shall be comforted. 

COMMENT. — Mourning is the second impoverishment, and 
is one of the profoundest feelings of the human spirit. 
Weeping is not mourning. A temporary sense of loss is not 
mourning, [f these constituted mourning, comforting would 



THE BEATITUDES. 109 

be simply the drying up of our tears, and time only would 
be needed to erase the"" feeling of loss. Mourning is pro- 
founder. An abiding love is the necessary forerunner of a 
deep sense of loss. The severance, by death, of those who 
love, is the occasion of mourning. 

It is better to have loved and lost, 
Than never to have loved at all. 

The loss of loved ones is the occurrence which leads us to 
mourn. Those who mourn are blessed. Our love for one 
another is an unconscious hand that touches upon the great 
love of God for us. Loss through our love is a pathway to 
God. Hence, our mourning is but a way, leading us to God, 
and by Him we are comforted. 

Third Beatitude: Blessed are the meek, for they 
shall inherit the earth. 

COMMENT. — Meekness is the third impoverishment. This 
beatitude is the estimate of the Christ in respect to the 
world's great poor. The virtues of the poor, not the vices 
of the rich, have inheritance in the earth. The hardships of 
the poor are serviceable in the paths of virtue. Yet this is 
not a beatitude, which excludes the rich. Those with abun- 
dance may have meekness — do have it, when they act so that 
their worth and not their riches win them esteem. Blessed- 
ness is guest of the humble hearted, whether they be rich or 
poor in this world's goods. 



ii. Concerning our Three Dual Needs and Bless- 
edness. 
(a) Need of Righteousness and Mercy. 
Fourth Beatitude: Blessed are they who hunger 
and thirst after righteousness, for they shall be filled. 

COMMENT. — A need, as great as our life, is righteousness. 
Yet it is not the need of any physical demand. Not the body. 



110 EPWORTH CATECHISM. 

but the man, needs righteousness. It is related to man as 
food is related to the body. Hence a man may hunger and 
thirst for righteousness. If food is withheld from the body, 
the body dies. So man dies, if he has not righteousness. 
Man must have righteousness. There is but one condition 
requisite, and that is to hunger and thirst for it. Really, this 
is a hunger and thirst for God. And they who so hunger 
shall be filled. 

Fifth Beatitude: Blessed are the merciful, for they 
shall obtain mercy. 

COMMENT. — A dual need has two parts. One part of our 
first dual need is righteousness. The second part is mercy. 
Approach to God for righteousness brings us into such 
knowledge of His glorious character and kindness, that our 
own rejection of His goodness stands out most wickedly. 
And while we seek righteousness, we also beg mercy. This 
need for mercy is felt in every true heart that comes to God. 
Great is our privilege, since what we need from God is also 
what at times our fellows need from us. Not what is due, 
but what it is possible to accept, is the law of mercy. Kind 
heartedness in our settlements one with another is mercy. 
If we show mercy, we shall obtain mercy. 

(b) Need of Purity and Peace. 

Sixth Beatitude: Blessed are the pure in heart, 
for they shall see God. 

COMMENT. — The Old Testament is a divine commentary 
on the words, "Thou God seest me." Our Lord said, "No 
man hath seen God at any time." The whole consuming 
desire of the good in all times has been to see God. This is 
the first part of our second dual need. The preparation for 
sight must be in the heart. The heart is only fitted to see 
God, when it is pure. We see God through pureness. 
Whatever contaminates, induces blindness God ward. It is 
blessedness to sec God; it is blessedness, therefore, to be 
pure in heart . 



THE BEATITUDES. Ill 

Seventh Beatitude: Blessed are the peace-makers, 
for they shall be called the children of God. 

COMMENT. — Blessedness is in peace. Unrest and agita- 
tion characterize oar human lives. War, estrangement, con- 
tention, combine to increase restlessness among men. Every- 
where there are powers at work which make for unrest. 
All this disturbance is traceable in the end to sin and its 
doings. God unites all holy endeavor in order to remove sin 
from His universe. He has sent His Son and His Spirit 
among us. Their work and His own make for peace. When 
we unite our efforts with theirs, and are co-workers with God, 
we become peace-makers. Peace-making is blessedness; 
and it is the work only of those who are the children of God. 
This second Dual Need is satisfied only when we see God, 
because we are pure in heart ; and when we are the children 
of God, because we are peace-makers. 

(c) Need of Succor and Reward. 

Eighth Beatitude: Blessed are they which are 
persecuted for righteousness' sake, for theirs is the 
kingdom. 

COMMENT. — The antagonism of the world to the righteous 
is grounded in an ineradicable hatred on the part of the 
world. The triumph of righteousness is the sure overthrow 
of the world. Hence, persecution for righteousness' sake 
is certain to follow. Nevertheless, these persecuted ones are 
possessors of the kingdom of heaven. Here is their refuge 
It is important to observe who are possessors of the kingdom 
of heaven. First, those who have poverty of spirit, who long 
for enrichment in their spirit. These have possessions in the 
kingdom of heaven. Secondly, those who suffer persecution 
for righteousness' sake, have possessions in the kingdom of 
heaven. 

Ninth Beatitude: Blessed are ye when men shall 
revile you and persecute you and say all manner of 



112 EPWORTH CATECHISM. 

evil against you falsely, for my sake. Rejoice and be 
exceeding glad, for great is your reward in heaven : 
for so persecuted they the prophets which were be- 
fore you. 

COMMENT. — "For My sake," is the new element in this beat- 
itude. "For My sake," indicates a new field of endeavor, 
which is opened to men. The world will show a more bitter 
antagonism toward those who live "for My sake" than it 
has done toward those who lived "for righteousness' sake." 
The struggle in My name brings nearer the doom of the world. 
Hence, not only persecution, but reviling and all manner of 
calumny will be the gifts of the world to you "for My sake." 
Yet, in it all, rejoice and be exceedingly glad. Two reasons 
are given for rejoicing amid persecution and reviling ; first, 
because the reward is great in the kingdom of heaven, the 
return amply compensates ; secondly, because they perse- 
cuted the prophets before you. Thus each one in Christ is 
graded with the mightiest powers for righteousness in all 
the past. Each one in Christ is object of such treatment as 
the prophets received. This third dual need is felt by all 
who contend on the earth for righteousness or for Christ, who 
is the power unto righteousness. The assurance of the king- 
dom of heaven meets in rich fullness this need. This assur- 
ance is succor in time of distress ; it is also good cheer in 
times, when the world takes away our reputation for His sake. 



THE LORD'S PRAYER, 

Sweetly do these words fall upon our ears. They are the 
voicing of our heart's deepest desires and our most com- 
mon and daily wants. Christ teaches us, in these words, 
how to pray. This prayer is more than Commandments ; is 
greater than Creed. It contains them all. It is so simple, 
that a child may understand its import ; it is so profound, 
that our elders find in its words larger significance as they 
advance in years. On their knees, uttering the Lord's Prayer, 
all Christians become united. Differences of thought, of 
prejudices, variance of all kinds vanish, and we become 
one through our common requests unto the Father. 

i. Invocation. 

Our Father, who art in heaven. 

COMMENT.— It is Christ who leads us to the Father. The 
only begotten Son will bring His brethren unto His Father 
and theirs. The earth and all its appertainings fade before 
heaven and the Father who dwells therein. Not the earth, 
but heaven, hath for us greatest import. While we live on 
the earth, we should long only to be with Him above. Yet, 
•His care is now over us. He now listens to us. But 
heaven is near earth only in such prayer as this which our 
Lord hath taught us. 

ii. Concerning the Three Purposes of the Fa- 
ther. 

Hallowed be thy name. 

COMMENT. — Thy name — how great, how worthy, how good 
is thy name. All the vast universe declares the greatness of 
the name of the Father. Each advance in knowledge of 
His works manifests their worthiness, and hence proclaims 
the worthiness of His name. And our communion with Him 
(8) 



114 EPWORTH CATECHISM. 

acquaints us with His goodness. His name should be hal- 
lowed. It can never, without untruth, be associated with 
malediction. It is also sinful to use the greatest, worthiest, 
and best name in moments of impatience and anger, or in 
connection with the follies and foibles of life. Let us hallow 
the name of the Father, for He purposeth to have His name 
hallowed. And who may hope to withstand the purpose of 
the Father'? 

Thy kingdom come. 

COMMENT. — We know His kingdom rnust come. Silently, 
but surely He is working out its establishment. The Fa- 
ther shall rule. Yea, He does rule. But it may be. He rules 
not in us. Prayer for His kingdom is prayer for peace and 
rest in our hearts and lives. Repose and love, not restless- 
ness and fear, accompany His dominion. 

Thy will be done on earth as it is in heaven. 

COMMENT.— The will of the Father is good will for us. 
The angel-song, heard by the shepherds, is a message of good 
w T ill from the Father. The harmony of heaven is the type 
for earth. Concord is the purpose of the Father. Each of 
these purposes of the Father is, in this prayer, the earnest 
wish and longing of us who pray. Thus the divine pur- 
poses and human longings become reconciled in the Lord's 
Prayer. 

in. Concerning our Two Dual Needs and the 
Father. 

(/) The Need of Bread and Forgiveness. 

Give us this day our daily bread, and forgive us 
our debts as we forgive our debtors. 

COMMENT. — Man is body and spirit. Bread cannot be 
made without grain and water. Hence the primary needs 
of the body are prayed for in the words, "our daily bread." 



THE LORD'S PRAYER. 115 

There is but one need of the spirit. Its supply is forerunner 
of all else. This need is forgiveness. Yes, forgiveness even 
of one another do we need. And we need also forgiveness of 
the Father. Forgivingness is the support of the spirit. They 
that show it and they who receive it are equally blessed. 

(2) Need of Guidance and Deliverance. 

And lead us not into temptation, but deliver us 
frorn evil. 

COMMENT. — Guidance is pre-eminently the work of the 
Holy Spirit. Hence this petition is prayer for the Holy 
Spirit. In the prayer it is stated negatively, "Lead us not 
into temptation." The affirmative statement is, Guide us 
away from temptation. The weakness in us makes us dread 
temptation. Further, deliverance from evil is pre-eminently 
the work of the Christ, who is our deliverer. Thus this 
second dual need has its full supply in the gifts which the 
Father has bestowed upon us in His Holy Spirit and His 
beloved Son. 

IV. DOXOLOGY. 

For Thine is the kingdom and the power and the 
glory forever. Amen. 



-£> :>.12>32>_2 

>z» j>j&>> zr 
» t3X>x: 









r> ®5> 


"> 2 


-^>"> 


- -p 


>^> X>»*> - 


g> 3 


■■*> i* 


,s ; 


>I> ">5)5> 


3 


}Jp : 


%> 


:x> ^m> 


2> "' 


m : 


> ; 


->>i>^> 


»>> ": 


x5£> ": 


» -o 


-»^.i§> 


j> : 


> >o : 


3> ■-> 


«[>» 


~> 


>zm 


■>■ 


i>^>~3^> ■ 


> 


~>1>T> 


^5> 


^5>^> 


^» 


> )5> 


>; 


>33>^> ^ 


■ -^» 


o r>> 


->> 


»:»^> 3 


z> 


; »r> 


^>? 


'-*53? -? 


> 


■J»-^"^g> :.;£> 


.-> 


'>> - 


:> 


i»yn> j> 


^> 


>>1>> 


> 


> > >^ :> 


^£" 


> :> 2 


p o 


> 3 >^> > 


:> , 


- ^ > " 


5> :: 


> »>> :> 


Z&z 


a X> - 


> • 


U»XPO 


jj> 


} f> 


3> 


3>»>> 


^» 


3 -)>. 


;> 


ar>» :.> ^ 


3»> 


1 ^ 


> 


2»»j>_: 


» 


x> 


> 


»>5^> > ^ 


■> > 


5? "> 2 


>> 9 



i4 


*> -3-^^fe^ 


' 

> z 

> >z 


.'"">:"> _ 


,; » \7| 


^t» ">. 


C£> 


■ > ■■:■-,. 


s^ > 


> :>:> 


>> •■ ^ 


w^ . > 


»o~> 


^ Su 


3H^- > 


D X> __ 


J>"i- '■" 


^Bfc*^ 


W>>\ 


jt> i 


ZBP* - 









^ 



^s> > >> 
ODD 



^^ » 



) J> > 
>i> .. J» .- 

> :> > 3 

> ^ > ;j> 

> > y > 

> 3 Z* J> 

> i > - 

> ' > : 
^ > ^ 

> ^» 

> >> > 

> > 
o > 



o > 

>> > 

x> > 



>> 3 



Hi 


► .^ 


< -w^*^ ^ 


_j 


x» 




5 L>1 

' 3 > 


^W>J 


3 


B 


» 


; 2J 


> 3Q» 


3 




» 


> 33/ 


3\2>3>3> 


33; 


J>P 


v> 


.3 - 




^ * ■ 


"*££ 




j ? 


_"> 333Jj^ r5 


> j ' ~~ 


"^^ 




3 3 


73 3.22hh* '^ 


» jS 


~^p> 


> 


3 3 


7^ 3 Slftp* j> 


S 3 


^hh> - 


> 


O > . 


2> 3 JShh* j> 


> 


-y£*. 


> 


3 > 


?.JSB^> 3^: 


> 3 


j^ 


> :> " 




> 


33 


"^>^» 3 


>- '3 
3 ^ 


"^SW 



>:^^>a 



35T-i 






3 > 32 

Pi 



»3 



< 


^> 3 


3_ 


B^ 


J> 


>J> > 






3> > 


? U 


»> 


>3> 


> ) 


> 


5 


o>> 


> ~J 


P> 


J3> 


^» ^> -» 




^^. -* 




>> ; 


^33 


*^l 


> 




> > 


} 


5 


3 5££ 


2>^j 


P> 


"5~Tpl 


3 ^ 


) 




> 3>3 


S~^\ 


P> "1 


' : )—^l 


pZ> > 


*~ 




>:>:> 


^>~^ 


^ V 


5j 


m>~% 


") 




> 3> > : 


> j"ji 




y^B 


►> ^» 


"9" 


^ • 


-> 33 


^>"23i 


► ^ 


t5 


P*2>3 


3 


3 


¥-3& 


>3J 


► > 


35 


*eo 


. i 


3> 


3 3> 


^31 


► "I? 


"Sj 


BO 3 


^> 


3 


3 33 


;53j 


► X> 


> "5" 


Bf^ 


) 




gKBL 


► ^ 


S^ 


K^ 


I 


_J 5 


3# 3 


33 


► x> 


s""5 






>>" 


5> 3> 


>3 


► 33 


-r^ 


B»> 






3 >: 


25 


3> 


73 


■fc: 




^"^ 




>^> 


^ -> 


2> 


^>3 


XI 


■K> 




>3 


8-3 


5> 




"£3 


■»'■ 






^ * 


rl^ 




^Sw 




F J> 


-> > 


2> 


3^3 


^3 






J> 


^ ^ 


» 


r>> 


■ 5 *ri] 


pg» 


:: 


G> 


S>i3 


2> 


Jl> 


oz: 


BjjF> 


.) 


> 


o?>> 


2> 
> 




35 


■►3 


7 

> 


>j^ 


► 3^.- •. 


> 


s 3 


Z> 


33 


">"3^ 




3 


> 


3?^ 


> 

> - 


3> 
3> 
3l> 




p»3> ■;■: 


3 

> 
> 




^ > 


5> 


3> 


3? 


>3 


■> 


> 


>3 3 


2> 


JX> 


>> 


:^ 




1^ 


> 


X> p 


3 2 




> 


£> x J5 


">*3 




3> . ; > D 




> J ' 


? ^3 


•O > 




» 3 


3 "> > 


3» 




12 


► >3 




5 ' 


^ )3 
3> 3. > 






m 


>> > 

► >3 


3 



)3>^i2>^ 



> 333 



&23M 

■> > ^>'> ^ 

3 3 3>3 ^ 
33 3>3S 



IS 



3>333^ 

3»>3rr 

"3X3 33-r, 

:3^u^ 

33 3 

:3-3 

- f ^ 

5-^y» ~^_ 

310J> " 

3>S» 

»3> : 

-^3» "J 
33> 3> 

>3j 7»» " 



^ 



:> ) :■> 



?3^^#3 
>3 >J>33> >^ 



1 B»3 t 
>3> 3> 3 /; 

>^ 3& > 3> 

33 33 3 
>3 ^33 



> 3> 33> 
, > 33 : 

> S >^> 7 

3> 3 ; 
3> 33 

■ 3< x> ~: 

> ■ > 3 > 

> 3 D 3 

3> > 3 



& )3 

:? 33 

^ 3> 
1 :>3 

?^ 

> 33> 

3^ 



r^ 



W 



LIBRARY OF CONGRESS 



021 899 306 



k 






